LIBRARY OF CONGRESS. 

SlieJf... _X 37 



I UNITED STATES OF AMERICA. 



HOW 

TO CONDUCT 



PRAYER-MEETINGS 



AN ACCOUNT OF SOME MEETINGS THAT HAVE BEEN HELD. 



by ^ 
REV. LEWIS O. THOMPSON, 

AUTHOR OF THE " PRAYER-MEETING AND ITS IMPROVEMENT," ETC. 



WITH AN INTRODUCTION BY 

x^ J. H. VINCENT, D. D, 



„<${ OF • : .'S, 



. 



BOSTON: 
D. LOTHROP AND COMPANY, 

FRANKLIN STREET, CORNER OF HAWLEY. 





T 






Copyright by 

D. LOTHROP & COMPANY. 

1880. 



The Library 
of Congress 



WASHINGTON 



TO THE 

REV. A, O. WRIGHT, 

PRESIDENT OF THE "WISCONSIN FEMALE COLLEGE.*' 



PREFACE. 



The title of this book will distinguish it from "The 
Prayer-Meeting And Its Improvement," and designate it 
as a companion volume. 

There are two agents which co-operate in religious wor- 
ship — the human and the Divine. In the first volume I 
called attention to the fact that no meeting can be success- 
ful, from which the Divine agent is absent. "Without me 
ye can do nothing," ■" It is not by might nor by power, but 
by my Spirit, saith the Lord." In calling attention, then, in 
this volume, to such a variety of meetings that may be held 
for sustaining the interest and promoting a larger attend- 
ance, there is no intention of slighting Divine influences, 
nor of overlooking the need of humble reliance upon heaven 

5 



6 Preface, 

for such guidance and inspiration in the meetings held, 
and the instrumentalities used, as alone can make them 
profitable. 

Neither do I write as if I thought myself possessed of all 
the wisdom there is, on this subject. It has been my object 
to discover and describe such various meetings as my breth- 
ren in the ministry have found useful, hoping they may serve 
as helps in the Study of the Prayer-Meeting. 

Of course it would be unfair to hold those who have so 
kindly favored me with their suggestions, responsible for 
any views of this book, other than those endorsed by their 
own handwriting. It would be a pleasure to know that 
their agreement is general, but whether there be agree- 
ment or difference, the obligations of the writer remain 
unchanged, and are hereby gratefully expressed. 

If this book shall be in any sense, a help in the direc- 
tion contemplated, I shall have many reasons for thank- 
fulness. 

May the Great Head of the Church, whose presence is 
promised to disciples gathered together in His name, accept 
this offering, pardon its imperfections, and bless for the pro- 
motion of spirituality and righteousness, whatever of sug- 
gestive good its pages may contain. 



CONTENTS. 



Introduction 

CHAPTER I. 
A History of the Prayer-Meeting 

CHAPTER II. 
The Influence of the Prayer-Meeting 

CHAPTER III. 
The Theory of the Prayer-Meeting . 

CHAPTER IV. 
The Revival Prayer-Meeting. 

CHAPTER V. 
The Inquiry- Meeting has taken its Place 

CHAPTER VI. 
Moody's Scripture Counsels for Inquirers 

CHAPTER VII. 

The Value of Topics 

CHAPTER VIII. 
Objections to Their Use .... 

7 



ii 

17 

40 

49 
5i 

59 
67 
84 
8$ 



8 Contents. 

CHAPTER IX. 
Objections Considered 93 

CHAPTER X. 
Some Opinions of Pastors 99 

CHAPTER XL 
Some Views of Ministers in 

CHAPTER XII. 

Typical Prayer-Meetings 123 

CHAPTER XIII. 

The Prayer-Meeting a Growth 134 

CHAPTER XIV. 

HOW SHALL WE GET MEMBERS TO TAKE PART ? . . I38 

CHAPTER XV. 

Monthly Concert foe Missions 145 

CHAPTER XVI. 

A Text-Meeting 158 

CHAPTER XVII. 

A Promise-Meeting 167 

CHAPTER XVIII. 

An Experience-Meeting 172 

CHAPTER XIX. 
A Consecration-Meeting 186 

CHAPTER XX. 
A Thanksgiving Prayer-Meeting 192 

CHAPTER XXI. 
Moody's Praise Prayer-Meeting ..... 198 

CHAPTER XXII. 
Song Service for the Prayer-Meeting . . . 213 

CHAPTER XXIII. 
Methods for Conducting Bible Readings . . . 226 



Contents. 9 

CHAPTER XXIV. 
A Watch Prayer-Meeting 229 

CHAPTER XXV. 
Ladies' Prayer-Meetings 241 

CHAPTER XXVI. 
Tuesday Evening Meetings ...... 248 

CHAPTER XXVII. 
Saturday Night Prayer-Meetings .... 255 

CHAPTER XXVIII. 
Sunday Morning Meetings for Prayer . . . 260 

CHAPTER XXIX. 
Childrens' Inquiry and Prayer-Meeting . . . 266 

CHAPTER XXX. 
Cottage Prayer-Meetings . 273 

CHAPTER XXXI. 
The Family Meeting for Worship . . . . 280 

CHAPTER XXXII. 
Fulton Street Noonday Prayer-Meeting . . . 288 

CHAPTER XXXIII. 
The Chicago Noonday Prayer-Meeting . . . 297 

CHAPTER XXXIV. 
Prayer-Meeting Conventions . . . . , 304 

CHAPTER XXXV. 
" Directory for Worship of the United Presbyte- 
rian Church" 309 

CHAPTER XXXVI. 

Moody's Seventeen Rules 311 

CHAPTER XXXVII. 
Different Forms of Printed Lists . . . 314 



INTRODUCTION. 



There are three departments of the true church 
school: the biblical in the Sabbath-school; the experi- 
mental in the class or fellowship meeting; and the 
devotional in the prayer-meeting. In the first we look 
to God in His Word ; in the second we look to God 
as He works within us ; in the third we look to 
God himself, immediately, reverently, gratefully and 
supplicatingly. 

The several elements of spiritual culture may be 
more or less blended in one service, as when in the 
prayer-meeting, personal experience is narrated and 
specific biblical themes studied; or, as in the Sabbath- 
school class, when a devout teacher in the study of the 
Word applies it to individual experience, under the 
ii 



12 Introductio7i. 

guidance of the Holy Spirit, and leads his pupils to 
reverent worship under the impulse of the truth thus 
investigated and applied. 

While usually, the threefold service may be more 
effectively rendered by distinct meetings, it is highly 
important that they should unite to a greater or less 
degree in every convocation of believers, whether for 
study, the relation of experience, or worship. 

Every Christian should be interested in whatever 
tends to the increase of personal experience in the 
things of God, on the foundation of an intelligent ap- 
prehension of God's Word, and with the purpose of 
complete surrender to God; and there is no service 
more imperative to-day in connection with church 
activities, than that which shall increase the efficiency 
of these several branches of the school of the church. 

A meeting of thoughtful men and women should 
have some thought given to it in advance, by him who 
is responsible for its conduct. Its object being sacred 
and important, its exercises must not be allowed to 
drift into superficial and stereotyped expressions. 

If all good people were wise, and all thoughtful 
people had tact, we might be less careful about lines 
of thought by which devotional impulses and efforts 
are to be directed. There are devout, loyal, and faith- 
ful people, who are not endowed with the strongest kind 
of common sense. What they would be without the 
piety which holds them steady, we cannot say. That 
they are not perfect in judgment, does not militate 
against the Gospel which brings to them light, purpose 



Introduction. 13 

and comfort Their lack makes the leader's wisdom 
all the more important. 

A wise minister will exercise judgment concerning 
the place of the prayer- meeting in the list of his church 
services. He will give it thought in advance — devout 
thought. He will come to it with strength of purpose, 
in the best possible physical and mental conditions. 
He will fully understand the perils and the dissipating 
power of apathy and worldliness, and seeking the right 
physical atmosphere in the place of meeting, he will 
also seek by personal influence, by wise direction, by 
sound sense, by believing prayer, to put a measure of 
human strength into the service, not as a substitute 
for, but as a medium, of the divine strength, without 
which the service itself would be a disastrous failure. 

The author of this volume has given much thought 
to the questions involved in the regulation of the 
weekly meetings for prayer in the church. He has 
observed closely, experimented judiciously, consulted 
with persons of experience, pastors and others, and in 
this form brings to the church the results of his efforts. 

The prayer-meeting can never be made a popular 
service, by which we mean a service attractive to un- 
spiritual minds. It can never have the attractiveness 
of a concert or public church service, where music and 
sermon cater more or less to the tastes of the average 
worldling who frequents the sanctuary. Indeed, such 
popularity would be unfortunate. The prayer-meeting 
is a meeting of believers. This pre-supposes faith, 



14 Introduction, 

spiritual tastes, fervent desire, and the habit of thought- 
fulness in the lines of evangelical truth. 

The prayer-meeting should not be dependent for its 
success upon good voices to read, pray or sing. The 
introduction of elocutionary and musical effects would 
do violence to the spirit of the occasion, and any at- 
tempt to turn the week evening prayer-meeting into a 
popular assembly will be injurious to the church. 

The prayer-meeting will be profitable as its exercises 
are controlled by a leading thought, and the spontaneity 
of its services unrestrained. It must be both con- 
trolled and free. The control must be by indirection, 
and never too manifest. It is not a meeting of chil- 
dren, but of those who are sufficiently mature in thought 
and experience to know what they are about, and any 
obtrusive interference with personal freedom will work 
harm to all concerned. 

The book, thus introduced to our attention, will 
commend itself to all Christian workers, by the prac- 
tical sense, large experience, the careful observation 
and the deep religious purpose, which its author has 
brought to his aid in its preparation. 

J. H. Vincent. 
Plainfield, N. J., jfan, 24, 1880. 



HOW TO CONDUCT 

PRAYER" MEETINGS. 



CHAPTER I. 

A History of the Prayer-Meeting. 

THERE is a lack of literature on this subject. 
Either the sphere filled by this mid-week ser- 
vice has revolved so quietly about the church as to 
have passed almost unobserved, or the work done 
by it has accomplished so little for reviving and 
righteousness that there has scarcely been anything 
to observe. In many a church, the prayer-meeting is 
looked upon as a fifth wheel to its machinery. Care- 
ful investigation, however, will show us that the 
prayer-meeting is not a modern institution, and that 
there have been times when its sphere has been 
lighted up with unwonted brilliancy. 

The most recent phase of the prayer-meeting to be 
noted, is the shape which it has taken within a few 
years past of publishing its topics with Scripture ref- 
erences, to be used either by a single church, or a 
number of churches in concert. Those churches that 
have engaged in the use of uniform subjects, find in 
this practice nothing to induce formality; nothing to 
*7 



1 8 HOW TO CONDUCT PRAYER-MEETINGS. 

dampen enthusiasm; nothing to beget hypocrisy and 
set phrases in speech ; nothing to hinder the presence 
of the Holy Spirit that giveth life, and teacheth to 
pray ; in a word, find in it nothing that " kills " a 
prayer-meeting, or says to its members stay at home. 
Far otherwise. It is this very thing of coming to- 
gether in the prayer-meeting with the heart full of 
Scripture to illustrate the given subject, and of pre- 
vious prayer upon it on the part of the membership 
that makes a meeting abound in zeal, in spirituality, 
and in heavenly refreshment. " Again, I say unto 
you, That if two of you shall agree on earth as 
touching anything that they shall ask, it shall be 
done for them of my Father which is in heaven." 
"If two of you shall agree" — and we cannot have 
a *prayer-meetmg with a smaller number than that — 
what stronger Scripture for a topical prayer-meeting 
do we require ? The subject must be proposed and 
known before hand, before there can be agreement 
upon it, and does the promise become of no effect 
when the parties to it are not two merely, but a hun- 
dred, a thousand, or even a million ? If agreement 
between two has its promise and advantage, surely 
agreement between a million praying Christians must 
also have its promise and its advantage multiplied to 
correspond with such numerical increase. 



A HISTORY OF THE PRAYER-MEETING. 19 

A uniform topical prayer-meeting is well defined in 
this text of Scripture — agreement with reference to 
what we • shall ask of our Father in heaven — and let 
us not be afraid of such agreement, but rejoice 
the rather if it should meet with such fervor and 
adoption as ultimately to include all prayer-meeting 
churches. 

All who are old enough, must have noticed how much 
nearer the evangelical churches of our land have been 
getting to each other, during the last three or four 
decades. What fierce controversies used to rage, and 
what bitter polemic sermons used to be hurled from 
pulpits against other denominations than our own ! 

I have just been told by a Christian gentleman in 
middle life, who belonged to the Old School before 
the re-union, that when he was a boy in Pennsylvania 
he was taught to believe " That a New School man 
was a bad man." Now what has wrought the won- 
drous change? I do not hesitate to answer — the 
Young Men's Christian Associations, uniform Sunday- 
school lessons, the Evangelical Alliance and the an- 
nual Week of Prayer ; and, for my part, I do not 
doubt that uniformity in the texts of Scripture for the 
prayer-meetings, would intensify the fraternal spirit 
and bring all those who truly love the Lord Jesus 
Christ still nearer to each other. 



20 HOW TO CONDUCT PRAYER-MEETINGS. 

Of the same nature with" the topical meetings for 
prayer, as just intimated, are those meetings of con- 
certed prayer for missions and the world's conversion, 
which are held annually, and had their origin in the 
second week of January, i860. This meeting is of 
the same nature with the Monthly Concert for missions, 
which was established mainly through the influence 
and labors of Andrew Fuller in the last century, and 
with the Day of Prayer for missions which was held 
on the first Monday of January, for many years after 
1830. The Monthly Concert is still very generally 
observed, and the Day of Prayer has been prolonged 
into the Week of Prayer, which is observed annually 
during the first week of January. 

The Week of Prayer is the outgrowth of an in- 
tense piety contemplating the Saviour's command, the 
wretched condition of the heathen world, and the 
unrivalled facilities for travel, commerce, and inter- 
national pursuits which modern inventions have 
opened. 

The fact, that two-thirds of the world remain un- 
christian, is an obstacle in the path of the steam- 
ship, a bar across the track of the railway, a hindrance 
to the electric wire delighting to speak in all the 
tongues of men, and a delay to the stately tread of 



A HISTORY OF THE PRAYER-MEETING. 21 

civilization. When grace and truth 'shall go abroad 
over the earth, then shall darkness and superstition 
flee away. 

But why may not the world be evangelized ? It is 
so commanded. Why may not the work be hastened ? 
It is so promised to those that prosecute it prayerfully. 
Why, then, should not the Christians of to-day — the 
heroic one — third — seriously undertake the work as 
thus to be helped by steam, electricity, and the press, 
and as seriously pray for its successful issue ? Let 
us of the nineteenth century undertake all this. We 
will do it, and as results we have already numerous 
missionary societies, Bible societies, and a week of 
concerted prayer. Would you know what utility the 
Week of Prayer subserves, go seek it in the lives 
of missionaries, in converted accessions to mission 
fields, and in the recorded requests and answers to 
prayer, with which our various missionary publica- 
tions abound. 

There is another feature of the modern prayer- 
meeting that ought not to be omitted, although its 
occurrence has been such a rarity that it lives in the 
remembrance of only a few, and that is the holding 
of prayer-meeting conventions. In 1858, a convention 
of this sort was held in Xenia, Ohio, to which invita- 
tions were very generally extended, and which was 



22 HOW TO CONDUCT PRAYER-MEETINGS. 

well attended during the few days that it was held. 
As only a very few meetings of this kind have been 
held, the reader may ask, "Why should we not 
hold prayer-meeting conventions, just as presbyteries, 
synods, general assemblies, conferences, associations, 
Bible institutes and Sunday-school parliaments are 
held, with stated regularity, to acknowledged utility and 
unquestioned increase of zeal and spirituality ? " Why 
not ? It is a fair question. The answer is doubtless 
found in the fact that a convention of this nature to 
amount to anything, requires a very high degree of 
praying piety, a very strong spirit of faith, an assured 
conviction that God answers prayer, and an indiffer- 
ence to the gibes and sneers that might be encoun- 
tered in holding it, in the midst of a worldly-minded 
community. These things combine to make the under- 
taking as rare as it is arduous. 

A few words in this place will suffice for those 
meetings now so successful, so well-known, and so 
numerously held in all the chief cities of Christendom, 
the business men's noonday prayer-meetings. The 
first one of this kind was the Fulton street noonday 
meeting, which was projected and fostered by the 
Consistory of the North Dutch Church, and their city 
missionary, Mr. J. C. Lanphier. It was begun as a 
weekly noonday meeting, and was held for the first 



A HISTORY OF THE PRAYER-MEETING. 23 

time in a third-story room of the Old North Dutch 
Church in New York city, on Wednesday, September 
23d, 1857. 

"At twelve o'clock of that day," says the Rev. 
T. W. Chambers, " the door was thrown open and 
the missionary took his seat to await the response 
to the invitation that had been given. After a half- 
hour's delay, the steps of one person were heard 
as he mounted the staircase. Presently another ap- 
peared, and another, until the whole company 
amounted to six. On the next Wednesday, September 
30th, the six increased to twenty, and the subsequent 
week, October 7th, as many as forty were present. 
During the interval between the first meeting and 
the third, Mr. Lanphier had consulted with Mr. Wil- 
kin, the leading member of the Consistory, on the 
propriety of making the meeting semi-weekly or daily. 
It seemed to them that there was no good reason 
why, considering all the circumstances, enough per- 
sons should not be found in that part of the city 
who would be willing to come together for united 
prayer and praise every day. They accordingly de- 
termined to introduce this change, but were anticipated 
on the day of the third weekly meeting, by a similar 
proposition made and carried in the meeting itself." 

The important change was made at once, the place 



24 HOW TO CONDUCT PRAYER-MEETINGS. 

was transferred from the third story to the room 
below on the second, and on the eighth of October, 
1857, was begun that great instrumentality of modern 
times, the noonday prayer-meeting, whose lines have 
already encircled the globe, whose interest has never 
abated, whose regularity neither war nor peace, 
neither rain nor snow has extinguished, and whose 
influence eternity alone can measure. 

But we are now come to examine the origin of 
those prayer-meetings which the evangelical and re- 
formed churches have been in the habit of holding 
on some evening in the mid-week, and it is safe to 
say that these have been held ever since those 
churches themselves were first established. The 
Methodist Church has been pre-eminently a prayer- 
meeting church. 

"The awakenings," writes Dr. Thos. Huston, " which 
took place in various parts of England, under the 
ministry of Wesley and Whitefield, led to the estab- 
lishment of social prayer-meetings; and, at this 
period, when within the pale of the National Estab- 
lishment, and without it, all was under the torpor of 
spiritual death. This organization was a powerful 
means of exciting earnest minds to pursue after eter- 
nal concerns, and to impress them upon the serious 
attention of others." 



A HISTORY OF THE PRAYER-MEETING. 2$ 

We find, also, that the social prayer-meeting has 
been a time-honored and highly-prized instrumentality 
in the various branches of the Presbyterian Church 
throughout the world. 

" When the prelatic persecution/' observes Dr. Hus- 
ton, " under Charles II., drove three hundred faithful 
Presbyterian ministers from their pulpits, and hireling 
curates were intruded upon their reluctant flocks, the 
value of private social prayer-meetings was again 
experienced, in upholding and comforting the servants 
of God, in evil times. Thus were they fitted for pa- 
tient endurance of privations and suffering, and thus 
they were nerved for the noble conflict in which they 
engaged against Erastian power. In the latter part 
of the twenty-eight years' persecution, when under 
the cruel and arbitrary measures of the popish and 
bigoted James, the number of faithful witnesses was 
greatly reduced ; and by indulgences and every other 
means that anti-christian policy could invent, apos- 
tacy and defection were encouraged, the few resolute 
covenanters who remained had resource to united 
prayer, and cultivated fraternal fellowship, as a pre- 
cious means of preservation and safety amidst mani- 
fold danger and suffering. Hence, they were called 
'The Society People \ ' and, the history of this disas- 
trous period, whether as written by persons friendly or 



26 HOW TO CONDUCT PRAYER-MEETINGS. 

unfriendly to their cause, bears unequivocal testimony 
that it was, in a great measure, to their cordial inti- 
mate union, and to their faithful exertions, that the 
precious truths of the Gospel were preserved, and that 
the civil and religious liberties of Britain were rescued 
from the grasp of despotic rulers." 

But the value of this meeting " of the people, for 
the people, and by the people," in maintaining vital 
godliness, had been discovered even earlier than 
this: 

"This noble old church," writes Rev. J. B. Johnston, 
" the Church of Scotland — the mother of us all — not 
at all particularly singular here, but like most of the 
daughters of the Protestant Reformation, was born 
and nursed in the prayer-meeting. Protestantism, it- 
self, is a social religion — a religion for the people ; 
it flings away the shackles of papal tyranny from the 
conscience, puts the Bible into the hands of all, and 
opens for the masses free social intercourse and un- 
restricted Christian fellowship; and it points to the 
social prayer-meeting for its fullest enjoyment. The 
Church of Scotland, seems, from the very incipiency 
of her organization, to have recognized the claims of 
the prayer-meeting as a divine ordinance, more dis- 
tinctly and formally than other churches of the Ref- 
ormation, which retained more of the shadows of the 



A HISTORY OF THE PRAYER-MEETING. TJ 

Romish ritualism. It is well-known to all familiar with 
its history, that the Church of Scotland received much 
of its distinctive character and spirit from its leading 
reformer, John Knox. 

"While the reformer was a refugee from persecu- 
tion in his own native land, he wrote from the continent 
in the year 1557, to his countrymen friendly to the 
cause of the Reformation, with the express view of 
calling the people to a leading and active part in' the 
work, without and independently of the ruling powers 
both in the church and in the state. ■ In October, 
following,' records Calderwood, ' he sent some letters 
to the Lords, and to particular gentlemen, wherein he 
proved that the reformation of religion and public, 
enormities did appertain to more than to the clergy 
and chief rulers. His letters being read, it was con- 
cluded, after consultation, that they would prosecute 
their purpose once intended. That every one might 
be the more assured of the other, a common band 
was formed, wherein they promised before God, with 
their whole power, and hazard of their lives, to set . 
forward and establish the true religion.' 'In this 
letter,' according to Dr. McCrie, ' he warmly recom- 
mended to every one the careful and frequent reading 
of the Scriptures. He inculcated the duty of attend- 
ing to religious instruction and worship in each family. 



28 HOW TO CONDUCT PRAYER-MEETINGS. 

He exhorted the brethren to meet together once every 
week, if practicable, and gave them directions for con- 
ducting their assemblies in the manner best adapted 
to their mutual improvement, while destitute of public 
teachers. They ought to begin with confession of 
sins, and invocation of the divine blessing. A portion 
of the Scriptures should then be read ; and they would 
find it of great advantage to observe a regular course 
in their reading, and to join a chapter of the Old and 
New Testament together. After the reading of the 
Scriptures, if an exhortation, interpretation, or doubt, 
occur to any brother, he might speak ; but he ought 
to do it with modesty, and a desire to edify, or to be 
edified, carefully avoiding multiplication of words, 
perplexed interpretation, and willfulness in reasoning. 
If, in the course of reading or conference, they met 
with any difficulties which they could not solve, he 
advised them to commit these to writing before they 
separated, that they might submit them to the judg- 
ment of the learned ; and he signified his own readi- 
ness to give them his advice by letters whenever it 
should be required. Their assemblies ought always 
to be closed, as well as opened, with prayer/ 

" There is every reason to conclude that these direc- 
tions were punctually complied with, and this letter, 
therefore may be viewed as an important document 



A HISTORY OF THE PRAYER-MEETING. 29 

regarding the state of the Protestant Church in Scot- 
land, previous to the establishment of the Reforma- 
tion. ' This letter certainly furnishes a remarkable 
directory for the government, order and exercises of 
the prayer-meeting among the laity." 

And now the churches whose records have been 
thus examined, fail only in that they do not carry us 
far enough back. Is then, the people's meeting for 
prayer, praise and conference, no older than the six 
teenth century ? Let us see. If we cross over into 
Italy we shall find an interesting church existing there 
to-day, that is Protestant in its faith, and Presbyterian 
in its form of government — the Waldensian Church. 

Now, "The Waldenses," writes Plumley, "dwelling 
in the valleys of Piedmont, in the extreme northwestern 
part of Italy, claim that from Christ and the apostles 
their fathers received the doctrines of God's word, 
as they have always believed them and the Presbyte- 
rian form of church government, as they have always 
in its simplicity maintained it. 

" One of their earliest chroniclers, using the re- 
cords and traditions of his people, asserts that 'the 
Waldenses are descended from those refugees who, 
after St. Paul had preached to them the Gospel, 
abandoned their beautiful country and fled — like the 
woman mentioned in the Apocalypse — to those wild 



30 HOW TO CONDUCT PRAYER-MEETINGS. 

mountains, where they have • to this day handed down 
the Gospel from father to son, in the same purity and 
simplicity as it was preached to them.' 

"In 1530, some pastors of the Waldenses wrote 
to the Reformers, who were just coming out of the 
Romish Church, to accept a purer faith, such as they 
had always believed, to this effect : 

" ' That you may at once understand the matter, we 
are a sort of teachers of a certain necessitous and small 
people, who, already, for more than four hundred 
years — nay, as those of our country frequently relate, 
from the times of the apostles — have sojourned 
among the most cruel thorns, yet as all the pious have 
easily judged, not without great favor of Christ/ " 

History does not deny the claim that this people 
have ever been faithful to their motto — lux in ten- 
ebris — light in the darkness — and among them do 
we find that continuity in faith and practice which 
links the prayer-meeting of to-day as an organized 
instrumentality in the church, for the promotion of 
godliness with the times of the apostolic church. The 
historian of this people claim " that in all their emer- 
gencies, they had recourse to meeting for united prayer, 
as the great means of support and relief under long 
continued and severe persecution, and as the divinely 
appointed way of animating the hope of future de 



A HISTORY OF THE PRAYER-MEETING. 31 

liverance. Ecclesiastical history records the marked 
attention of these early witnesses to this ordinance at 
different periods of their eventful history; and there 
can ]?e no doubt that to it, in a large measure, are to 
be ascribed their remarkable unity in faith, and in 
godly practice, and their heroic constancy in sufferings. 
In the latter period of the Waldensian trials, short.V 
before the dawn of the Reformation, when ' darkness 
that might be felt/ had settled down upon the nations 
of Europe ; when faithful witnesses had been almost 
wholly exterminated ; when the voice of public protest 
against Rome's idolatry and oppression was nowhere 
distinctly heard throughout western Christendom, we 
have on record an affecting testimony to the value 
which the remnant of these ancient confessors still 
set upon the social prayer-meeting." 

If this were all the evidence available, we might 
consider the connection complete with the apostolic 
church, but there are other sources, also. As the 
Roman Empire began to persecute those Christians 
that retained the primitive faith in its purity, they 
sought shelter in the catacombs of Rome and kept 
alive the sacred flame "in feeding on the word, and 
in united prayer and praise." 

And, besides this, we are warranted in asserting, on 
the testimony of Pliny, that various bodies of Chris- 



32 HOW TO CONDUCT PRAYER-MEETINGS. 

tians throughout the Roman Empire were in the habit 
of meeting for prayer and praise. In the year 103, 
when writing to the Emperor Trojan on the subject of 
persecution, he " earnestly dissuaded him from con- 
tinuance in the enforcement of the edicts, and on the 
ground that the Christians were a harmless people, 
chargeable with no offence, only they were in the habit 
of meeting together to sing songs, and to worship 
Christ as God." 

Thus the chief support of religion during those 
years of persecutions when the Caesars wielded the 
Roman Empire as an engine for the destruction of 
Christianity, was derived from those meetings for 
song and prayer which they held — those meetings 
held in secret, at night or early morn, where were 
gathered together the faithful band to pray and sing 
to Christ as their Saviour. It was by meetings such 
as these that they formed and kept alive the sacred 
flame of piety — that flame which was afterward to 
light up the gloom of the catacombs with the hope 
of heaven and immortality ; it was by the instru- 
mentality of their prayer-meetings that this holy flame 
was nourished which was to shine so brightly among 
the Waldenses and relieve the gloom of the dark 
ages, and which by the grace of God has been so 
replenished that it now freely burns and shines from 



A HISTORY OF THE PRAYER-MEETING. 33 

all the hilltops, and in all the valleys of Christendom. 
As a result, the church of to-day has become a great 
power, her light shining clear as the sun, beautiful 
as the moon, and terrible as an army with banners. 
Surely, had the Caesars known it, that which to Pliny 
seemed most harmless and insignificant — the assemb- 
ling of the disciples to continue steadfastly in prayer — 
was the very thing they ought to have feared most of 
all — for in these prayer-meetings was forged that power 
which shattered the Roman eagle, and destroyed the 
old-time Paganism. 

But even if all these sources should fail us, as usually 
relied upon, and we could trace the prayer-meeting 
back no farther than the sixteenth century, can we 
leap over the gap and find any meeting to correspond 
with it in the apostolic church ? Is the prayer-meeting 
a modern institution like the Sabbath-school, which 
is just now completing its first centennial ; or, is it 
founded and established in the word and ordinances 
of God ? 

In Acts, Chapters one and two, we find the record 
of the first and longest prayer-meeting in the history 
of the Christian church. The eleven disciples were 
assembled in an upper room in Jerusalem, and " con- 
tinued with one accord in prayer and supplication, 
with the women, and Mary, the mother of Jesus, and 



34 HOW TO CONDUCT PRAYER-MEETINGS. 

with bis brethren " to " wait for the promise of the 
Father," and having thus waited through ten days, 
when " Pentecost was fully come," the promised bless- 
ing was given unto them, and the descending flame of 
God anointed their lips and hearts, and fully en- 
dued them with power for their life-work of preaching 
Christ, and him crucified, risen and ascended into 
heaven. Nor was this their only prayer-meeting. A 
short time afterward, being again assembled, " when 
they had prayed, the place was shaken where they 
were assembled together; and they were all filled 
with the Eoly Ghost, and they spake the word of God 
with boldness." (Acts 4:31.) 

Again, when Peter was imprisoned the brethren came 
together " in the house of Mary, the mother of John," 
to pray for help and deliverance — a topical prayer- 
meeting — and, lo ! whilst they were continuing their 
supplications, the answer to their prayers stood with- 
out in living form, knocking at the door of the house 
for admittance that he might declare unto "them 
how the Lord had brought him out of the prison." 
(Acts 12 : 5-17.) 

The Book of Acts clearly teaches that meetings for 
prayer were frequently and regularly held from house 
to house, to the evident increase of their numbers, or 



A HISTORY OF THE PRAYER-MEETING. 35 

in more secluded places, or by the side of some 
water-course. (Acts 16 : 13.) 

But we are even to believe that the Saviour was in 
the habit of holding meetings for prayer and instruc- 
tion with the disciples. We read in the Gospel that 
Christ was a man of prayer. He taught his disciples 
to pray, even as John Baptist had also taught his. 
Olivet and Gethesmane were places frequently chosen 
for these meetings of prayer. "Prayer with his dis- 
ciples apart, secluded from the multitudes, was by him 
and others formed into a religious habit. It was in 
this school of prayer and religious conference — for 
their prayer-meetings were conference meetings — that 
the disciples were trained for that active and religious 
work of revival in which they were afterwards em- 
ployed, and which turned the world upside down." 

If we read the Epistles, we shall discover that these 
meetings for prayer were continued by the churches 
which the apostles had established. "The church in 
the house," is twice mentioned, and refers naturally 
and beautifully to the prayer-meetings that were held 
in the house of some faithful brother or sister. We 
may well believe that the church at Rome, Corinth, 
Colosse, or elsewhere, was distinguished for its fidelity 
to the apostle's word and example, continuing stead- 
fast in prayers, and the breaking of bread from house 



36 HOW TO CONDUCT PRAYER-MEETINGS. 

to house, and not altogether following the example of 
some who forsook the assemblies for prayer. 

In Chapters twelve, thirteen and fourteen of First 
Corinthians, Paul gives some directions for the proper 
employment by the church of the various spiritual 
gifts of its members. " How is it then, brethren ? " 
asks the apostle, "when ye come together, every one 
of you hath a psalm, hath a doctrine, hath a tongue, 
hath a revelation, hath an interpretation, Let all 
things be done unto edifying." 

They are to be orderly in the parts and exercises of 
the prayer-meeting, that all might be done to the 
edifying of the brethren, and to the good of such 
strangers as might be present. Now, prayer as to 
its nature, is always the same, but the occasions for 
offering it, may greatly vary. The following different 
occasions with more or less clearness, may be enforced 
by the teachings of Scripture: 

i. Prayer in secret. (Matt. 6; 6.) 

2. Prayer in the family. (Dan. 6 : io ; Acts io : 30 ; 
Ps. 55: 17.) Possibly the "church in the house," 

* (Rom. 16:5; I. Cor. 16 : 19.) may mean the gather- 
ing together the household for prayer. An inference 
also, may be derived from the use of the word "ye," 
in Matt. 6 : 7. 

3. Prayer in the social gatherings of the elect, as 



A HISTORY OF THE PRAYER-MEETING. 37 

distinct from the services of the Christian as these 
had been based upon the model of the services in 
the synagogue. (Acts 1:14; Acts 4:31; Acts 12:5 
Acts 16 ; 13 ; etc.) 

4. Private prayer in synagogue or the temple. (Matt. 
6:5; Luke 18 •; 10.) 

5. Public prayer in the temple. (II. Chron. 6 : 14-42.) 
And if it be asked what became of the early prayer- 
meeting when Christianity planted the banner of the 
cross upon the ruins of the Roman panthenon and the 
coliseum, we may answer in brief that as the church 
became great and powerful by its alliance with the 
empire, it was corrupted by the incorporation of un- 
converted men — of men christened, but not christian- 
ized — who united with it, caring nothing for piety 
and vital godliness, but a great deal for power and self- 
aggrandizement. It was then that those meetings 
from house to house, for conference, prayer and praise, 
became antiquated, and the Roman Church in its 
hierarchy entered upon that career of usurpation and 
spiritual tyranny that has well-nigh resulted in the 
total subversion of a free Gospel and a pure faith. 

The same tendency is manifest in any local Pro- 
testant Church to-day, when its members become cold 
and indifferent. But little is thought of the prayer- 
meeting, only a few attend, the fires upon the social 



38 HOW TO CONDUCT PRAYER-MEETINGS. 

altar burn low, and both they and the world think, 
" of what use or avail is such a meeting as this ? " 

It was for some such reason that the prayer-meeting 
was never incorporated into the Romish Church, or 
that having been incorporated, it was destroyed by the 
worldly spirit of a usurping priesthood, and the indiffer- 
ence of a worldly-minded membership. There is to-day 
in this Church too great a distance between the priests 
and the people, between bishops, cardinals and pope, 
to admit of such equality and fraternity as the social 
meeting for conference, prayer and praise would intro- 
duce. It is true the Roman Catholic Church is always 
open for prayer, but is not for the fellowship prayer- 
meeting in which the. people shall be permitted to pray 
to Christ as their Saviour, in such words as the Spirit 
shall then and there teach them to utter. It is open, 
the rather, for private prayer, (and that so far as it goes 
is well enough) for the counting of beads, the adoration 
of saints, the sprinkling of holy water, the confessional 
and priestly absolution (and these so far as they go 
have little spiritual value, because they usurp the place 
of Christ). Let but the Romish Church give to its 
people an open Bible, and open their churches and 
cathedrals tor social prayer and praise, and who does 
not see that primitive piety would be revived, or as 
great a revival, of religion in that church would take 



A HISTORY OF THE PRAYER-MEETING. 39 

place, as was witnessed when, under the lead of the re- 
formers, the Bible was given to the people, and the 
apostolic prayer-meeting was re-established ? 

And thus, the prayer-meetings of Christ, of the apos- 
tles, and of the early Christian churches by them 
founded, holds out a historic link, to which may be fas- 
tened the meetings for song and prayer which Pliny 
mentioned, the meetings held in the catacombs of 
Rome, the meetings of the pious and heroic Waldenses, 
the restored meetings of the sixteenth century, and the 
meetings for social prayer which your church holds, and 
which you are in the habit of attending. 



CHAPTER II. 
The Influence of the Prayer-Meeting. 

IT is evident, from the sketch I have just given, that 
the state of vital godliness in any church or denom- 
ination, at any time of its history, m ^y be inferred from 
its prayer-meetings, and the place they have filled at 
the time considered. Seasons of spiritual prosperity 
have been times when social prayer predominated. 

Its influence upon the church itself is as various as 
the manifestations of its life, faith, and hope. At the 
foundation of all healthful activity in the prayer-meet- 
ing will be found the habit of secret prayer. It is 
secret prayer that builds up a strong and robust individ- 
ual Christian character. It is a significant fact that all 
the truly great men of the church — men whose lives 
have been to the earth as its saving salt, from righteous 
Abel down to the present — have been men of secret 
prayer, who like Enoch have walked with God during 
all their life. The first mark of Saul's conversion is 
stated by the evangelist to have been, "Behold, he 
prayeth." With the statement of that convincing proof, 
40 



A HISTORY OF THE PRAYER-MEETING. 41 

Ananias ceased to be afraid of one who had hitherto, as 
the great enemy of the new faith, made havoc of the 
church. 

" I fear," said Mary, Queen of the Scots, " the 
prayers of John Knox more than an army of ten thou- 
sand men." 

The second great reformation of the modern church 
had its origin in that little band of praying students at 
Oxford, composed of Whitefield, the two Wesleys, and 
twelve others — a movement in its importance scarcely 
second to any in the whole history of the church. We 
need not seek far to find the sources of that mighty 
power which Whitefield wielded. " Whenever I knelt 
down," said he, " I felt great pressure both on soul and 
body ; and have often prayed under the weight of them 
till the sweat came through me. God only knows how 
many nights I have lain upon my bed, groaning under 
what I felt. Whole days and weeks have I spent in 
lying prostrate on the ground, in silent or vocal 
prayer." 

It is prayer that gives healthy arterial blood to the 
spiritual man, and makes him a power for righteous- 
ness that surpasses an army of prayerless Christians. 
It is by prayer that the man of God takes hold of un- 
seen spiritual forces that originate at the throne of God, 
and move, shake, and control the world in the interests 



42 HOW TO CONDUCT PRAYER-MEETINGS. 

of grace and salvation, of faith and active godliness. 
Oh, for an army of praying fathers and mothers ! Oh, 
for a cohort of praying Luthers, Whitefields, and Wes- 
leys ! Oh, for a band of men and women like Simeon 
and Anna, to spend days and nights in prayer ; for 
such as these find what Archimedes vainly sought, a 
standing place from which to move the world, and then 
should we witness, even in our day, the birth-throes of 
Pentecost. 

" Prayer makes the darkened clouds withdraw, 
Prayer climbs the ladder Jacob saw, 
Gives exercise to faith and love, 
Brings every blessing from above. 

Restraining prayer we cease to fight ; 
Prayer makes the Christian's armor bright ; 
And Satan trembles when he sees 
The weakest saint upon his knees.' ' 

If this be so, what an influence for good is allowed 
to lie dormant in our churches in connection with their 
prayer-meetings. It is the opinion of Moody, that in 
nothing does the church of to-day more fail, than in 
the holding of her prayer-meetings. " I have noticed," 
he said in the New York Hippodrome, " that in travel- 
ling up and down the country, and after mingling with 
a great many ministers, that it is not the man that can 
preach the best that is the most.successful, but the man 



THE INFLUENCE OF THE PRAYER-MEETING. 43 

that knows how to get his people together to pray. He 
has more freedom. It is so much easier to preach to 
an audience that is in full sympathy with you, than 
to those who are criticising all the time. It chills 
your heart through and through. Now,, if we could 
only have our prayer-meetings what they ought to be, 
and get people to go, not out of any sense of duty, 
but because they delight to go, it would be a great 
help to a minister in his Sunday services." 

The prayer-meeting, likewise, has its influence upon 
the social life of the church. Prayer, song and re- 
ligious conference, are evidences of the highest spirit- 
ual fellowship and communion that saints enjoy here 
below. There is in these meetings the power of sym- 
pathy and oneness that make them a reflex image of 
that larger and nobler meeting above, where is ful- 
ness of joy and pleasures forever more. 

The influence of the prayer-meeting is still farther 
seen in this, that it promotes the spirit of revival and 
beneficence. Modern missions had their birth in a 
a revived piety ; . " nor can it be denied," observes 
Rev. J. B. Johnston, " that revivals are the offspring 
of prayer. God's Spirit prepares for revival and for 
mission work — as for every other good work — first 
by pouring out upon His people a spirit of grace and 
supplication. This . leads them to the prayer-meeting, 



44 HOW TO CONDUCT PRAYER-MEETINGS. 

^ to ask, in concert, for a revival \ they are revived, and 
so fitted for every good work, in answer to prayer. 
That the missionary spirit of modern times, which has 
revolutionized the church, and which is now turning 
the world upside down, caught its inspiration from 
the revival of religion, no one conversant with the 
history of the times will doubt. It is equally true, that 
the revival of religion and of missions, both received 
their new impulses from the life-invigorating spirit of 
prayer — social and concerted prayer, eminently. Their 
historic connection and spiritual affinity are clearly 
traceable, awarding to the prayer-meeting that awaken- 
ing power which has vigorously put into operation 
those world-renowned agencies (Tract, Bible and Mis- 
sionary Societies), which are now so gloriously, under 
the Captain of our Salvation, evangelizing the world." 
American missions were born in prayer and the 
prayer-meeting. " By means of this influence, " says 
Dr. Humphrey, " Mills prevailed to diffuse, through 
a circle of choice Spirits, that zeal for missions 
which actuated his own breast. On Wednesday after- 
noons they used to retire for prayer to the bottom 
of a valley, south of the west college and on Sat- 
urday afternoons, when they had more leisure, to the 
more remote meadow on the bank of the Hoosack, 
and there, under the hay-stack, those young Elijahs 



THE INFLUENCE OF THE PRAYER-MEETING. 45 

prayed into existence the embryo of American mis- 
sions. They carried this with them to Andover, where 
it has roused into missionaries many that have gone 
to the heathen, and where it is still exerting a powerful 
influence on the interests of the world. I have been 
in situations to know, that from the counsels in that 
sacred conclave — the prayer-meeting in the valley and 
under the hay-stack — or from the mind of Mills 
himself, arose the American Board of Commissioners 
for Foreign Missions, and also the American Bible So- 
ciety, and the United Foreign Missionary Society." 

Its influence goes out to the community in which 
the prayer-meeting is held, and out beyond that to 
the mission stations of the world. We may take the 
history of the Fulton street noon day meeting as an 
example of its far-reaching power for good, and a 
type for the model prayer-meeting. 

Dr. Prime*, the esteemed editor of the 2V. Y. Observer, 
has written three books, " The Power of Prayer," " Five 
Years of Prayer," and " Fifteen Years of Prayer," in 
which he has graphically and eloquently depicted some 
of the more remarkable conversions connected with 
that meeting. " Five years ago " wrote Dr. Prime in 
1863, in the introductory chapter to his second book on 
prayer, "' The Power of Prayer/ was published. It 
was hailed with wonderful interest in this country and 



46 HOW TO CONDUCT PRAYER-MEETINGS. 

abroad. It was republished in England and Scotland ; 
widely circulated in Wales and Ireland; two transla- 
tions were printed in France, and another in the East, 
and more than a hundred thousand copies distributed 
and read. In many places in this, and foreign coun- 
tries, public meetings were held, and chapters read 
from it to quicken the desire and faith of Christians, 
and to encourage them in prayer for the outpouring 
of the Holy Spirit. In a large number of villages and 
rural congregations, revivals of religion followed the 
reading of these remarkable facts. The author has 
a letter now in his hands, addressed to him from a 
foreign land, informing him that its perusal had re- 
sulted in the conversion of a pastor and a precious 
revival in his church. Requests for prayer in behalf 
of individuals and communities have reached them in 
various languages, and from all parts of the world 
where the knowledge has gone of what God is doing 
for His people here, in answer to their petitions. 

u That publication was made after the Fulton street 
prayer-meeting had been in existence one year. Within 
that brief season the record was so gracious and glo- 
rious as to fill heaven and earth with joy. Now that 
five years more have passed away, bearing with them 
the fruits of Christian labor and prayer, it has seemed 
to many, that duty to Him who hears and answers 



THE INFLUENCE OF THE PRAYER-MEETING. 47 

prayer, requires that another report should be made. 
A vast number of facts have accumulated which are 
well authenticated, and having been tested by time, 
the genuineness of the results is established." 

If you would know what the influence of a truly 
spiritual prayer-meeting is, and ought to be, you have 
only to read the glowing pages of these three books, 
and full conviction will follow. There is, in the hand- 
ful of earnest praying Christians, meeting week by 
week, an instrumentality of tremendous spiritual force 
which, if rightly directed, might be used for the 
awakening of an entire community. No more need 
be said in this connection, than that the seasons in 
which the church has spiritually prospered, are the 
seasons when the prayer-meeting has kindled anew the 
flames of devotion and revival. I need not here more 
than say that the prayer-meeting has its influence upon 
the pastorate ; has its influence upon the organic life 
of the church ; has its influence upon the active piety 
of its membership ; has its influence upon family life 
and family religion ; has its influence upon the spiritual 
work of the Sabbath-school. I need not here more 
than say, that under its heavenly spirit it originates 
multiplied forms of charity and self-denial for the 
good of others \ that it originates and fosters a spirit 
of missions ; that it establishes and perpetuates Tract 



48 HOW TO CONDUCT PRAYER-MEETINGS. 

and Bible Societies; that it forms and maintains various 
other organizations for evangelical labor, both at home 
and abroad. 

What then, in view of all this, ought to be the place 
which such an institution as this ought to hold in 
your confidence and esteem ; what ought to be the 
place which the prayer-meeting of your church and 
attendance ought to occupy in the midst of the com- 
munity where it has been planted ? Is there nothing 
that you can do by which to improve the spirituality 
of your prayer-meeting, and lift it still higher in its 
usefulness and reviving power? Shall it not receive 
from you, and does it not demand, your best thoughts, 
your prayers, your presence, and spiiit-directed co- 
operation? And still — 

" What various hindrances we meet 
In coming to a mercy-seat ! 
Yet who that knows the worth of prayer 
- But wishes to be often there.' ' 



CHAPTER III. 
The Theory of the Prayer-Meeting. 

IT will help us in the conduct of the prayer-meeting, 
if we get a correct theory of what kind of a meeting 
it ought to be. Is it a " revival service " for the con- 
version of the impenitent ; or, in the main, a meeting of 
Christians for conference and edification ? Whether it 
is one or the other will depend upon the class of per- 
sons who attend the regular prayer-meeting. The 
usual prayer-meeting, as a rule, is attended by profes- 
sing Christians. It is rarely the case that non-profes- 
sors of religion drop in ; they do it, occasionally, as a 
matter of curiosity, or to oblige friends, and the like — 
not that they are not welcome ; but I speak of what is 
the custom. And if the usual prayer-meetings of the 
church, year in and year out, are mainly the meetings 
of Christians, then the services in their nature ought to 
be shaped more with reference to the spiritual interests 
of those who come, than with reference to those who 
rarely, or never come. 

If this view be correct, then the usual services ought 
to consist of a Scripture lesson, and opportunities for 
49 



50 HOW TO CONDUCT PRAYER-MEETINGS. 

prayer, praise, exhortation, the narration of experience, 
the expression of testimony to the power of Christian 
truth and grace in times of trial, temptation, and vic- 
tory, and such references from the Scripture lesson, with 
illustrations from facts, principles, and experience, as 
shall tend to develop the Christian gifts of the church, 
and build up a holy character in its members. The 
prayer-meeting is a training-school for the promotion of 
godliness, the increase of love, the strengthening of 
faith, the quickening of hope, and the stirring up the 
mind of the brethren to renewed zeal, diligence and 
fidelity in the work of the Lord. 

Such questions, then, as who are the people that 
habitually attend, what is their number, what has been 
Christian nurture, who are those who take part in its 
exercises, and how many are there with speaking and 
praying gifts to be cultivated, will lead us to the true 
theory for our own prayer-meetings. Whether it shall 
be a "social prayer-meeting," or a " revival prayer- 
meeting," will depend very much upon what we, with 
God's help, shall make it; for we ought to hold no 
other theory than one whose workings will spiritually 
improve those who attend, and all who can be induced 
to attend. 



CHAPTER IV. 
The Revival Prayer-Meeting. 

A WRITER, who very kindly reviewed " The 
Prayer- Meeting and its Improvement," in Scrib- 
ner's Mo?ithly, for Feb., 1879, remarked that the ideal 
prayer-meeting of this book "is what one may call re- 
vivalistic." How far this remark is applicable, will de- 
pend upon the precise meaning given to the term 
" revivalistic." I think, however, quite a difference 
will be observed between the social prayer-meeting, and 
what has generally been known as the revival prayer- 
meeting, if a brief description of the nature and methods 
of the latter be here introduced. 

In 1840, the Rev. Robert Young, a Wesley an min- 
ister, published in London a tractate whose object was 
to remove prejudices against the revival prayer-meeting, 
and to offer some suggestions for its conduct. This 
prayer-meeting was always held after a preaching 
service. 

" My general plan," he wrote, " is to close the regular 
5* 



52 HOW TO CONDUCT PRAYER-MEETINGS. 

service, that those persons may withdraw who think 
proper to do so. I then commence the service of the 
prayer-meeting by singing a hymn ; and when the per- 
sons withdrawing have left the chapel, I request a 
leader or local preacher to pray. After prayer I deliver 
a short address, and urge upon every sinner present, as 
God may give me ability, the necessity of an immediate 
attention to the concerns of the soul, and affectionately 
invite all who may be convinced of sin, and willing to 
make an entire surrender of themselves to God on Gos- 
pel terms, to come forward to the place assigned for 
penitents, with the view of obtaining mercy ; explaining, 
at the same time, my reasons for the plan recommended. 
Generally there is a solemn pause for a short time ; 
then one and another come forward with anxious looks, 
and some with bitter tears, to humble themselves before 
the Lord. A hymn suited to the occasion is next sung 
by the congregation, and in the meantime all that have 
presented themselves as seekers of salvation are spoken 
to, and instructed according to their respective con- 
ditions. Earnest prayer is now offered to God for 
them, and in the course of an hour or two, generally 
speaking, most of them profess to obtain redemption 
through the blood of Christ, even the forgiveness of 
their sins, and, like the publican go down to their 
houses justified. Never more than one person at the 



THE REVIVAL PRAYER-MEETING. 53 

same time is permitted to pray aloud ; nor is the prac- 
tice of singing tunes at the same time ever tolerated. 
And if on any occasion there are indications of mere 
animal excitement, all present are requested to take 
their seats, excepting the penitents, who still remain 
kneeling, and I address them on subjects likely to lead 
to solemn and orderly devotion ; and I have never 
known such a measure fail in producing the desired 
effect. My usual plan is likewise to deliver two or 
three short and pointed addresses during the meeting, 
in which the penitents are not only directed and en- 
couraged, and the plan of salvation simplified, but the 
congregation cautioned against resisting the influence 
graciously vouchsafed, and invited and urged to co- 
operate with God in earnestly praying for the conversion 
of those whom He has convinced of sin." 

And against the objection that a service of this kind 
following the sermon, threw the affairs of the household 
into disorder, and disarranged domestic duties, he 
stated, that such meetings ought never " on any occa- 
sion, to be held later than ten o'clock, and never so 
late as that, unless there be a very special influence 
felt. The heads of families engaging in them should 
invariably have family worship before they come to the 
evening service, that no loss at home may be sustained 
by their exertions in the prayer-meeting. This plan, I 



54 HOW TO CONDUCT PRAYER-MEETINGS. 

know, is adopted by many excellent prayer-leaders with 
good effect.' ' 

And to the question why such meetings as these were 
not more generally conducted by all pious ministers of 
the Gospel, he replied, that all might not be convinced 
of their utility. One who has never held such meetings 
has been pre-prejudiced against them by the representa- 
tions he has heard from others ; " or, perhaps, he has 
been present at such meetings, where no minister or 
competent person took their management, and has been 
shocked with their disorder and apparent irreverence ; 
or he may possibly have known persons accustomed to 
take a prominent part in such assemblies, not so up- 
right in their walk and conversation as they ought to 
have been, and has therefore felt disgusted. Another 
reason may be found in the pride of intellect. It is a 
very prevailing opinion, that for a minister to engage in 
a prayer-meeting after preaching, and endeavor to get 
the people saved before they leave the sanctuary, is a 
very unintellectual thing, and that none but ministers 
of a low grade of intellect will countenance it. 

" I once heard a very highly esteemed individual say 
that he did not want a prayer-meeting revivalist for his 
minister, but an intellectual man. How far this opinion 
is founded in truth, I shall not now stop to inquire, 
it being enough for my present purpose merely to state 



THE REVIVAL PRAYER-MEETING. 55 

that such an opinion most certainly exists; and, in 
all probability, it is the chief reason which prevents 
some men from engaging in revival prayer-meetings; 
for it must require much grace for a man of brilliant 
parts to be made willing to be counted a fool for 
Christ's sake; and not the less for those who desire 
to be considered as possessing those parts, to submit 
to a mode of working that is deemed so unintellectual. 
But there is another cause, not yet mentioned, which 
operates, I have no hesitation in saying, to prevent 
other ministers from engaging in revival prayer- 
meetings — they are convinced of their utility, would 
be willing to endure any reproach in the path of 
duty, and do anything to save souls ; but they think 
they have no adaptation for this kind of work, and are 
thereby deterred from engaging in it. I know this is 
the case with some of my most esteemed brethren in 
the ministry, the latchet of whose shoes I am unworthy 
to unloose. Nor should it be forgotten that the con- 
ducting of such meetings, after a hard day's labor, 
such as Wesleyan ministers generally have on the 
Sabbath, required a physical energy which every man 
does not possess ; and some who possess it, choose 
to meet the society according to Mr. Wesley's direc- 
tions, to administer special advice, and thus endeavor 
to perform the very important work of building up 



56 HOW TO CONDUCT PRAYER-MEETINGS. 

and establishing the church, rather than engage in a 
service for which they feel themselves less qualified." 

Mr. Young did not claim to be successful in all 
those meetings, but the cause of his failure and disap- 
pointment he found to exist " in the sins and imper- 
fections of man. For several years, I have, on an 
average, held annually about forty such meetings ; 
and in all those meetings, with the exception of four, 
some persons have professed to obtain salvation. In 
one of the meetings, where no apparent good was 
done, there was manifestly too much confidence placed 
in man, and God therefore withheld his blessing ; and 
in another, the wildness of an untutored people, that 
could not be controlled, evidently grieved the Holy 
Spirit, and prevented good from being effected." 

And his revival prayer-meetings of this kind were 
generally followed by a brief religious conversation, 
conducted by two or three pious and judicious class- 
leaders in an adjoining vestry, where the converts 
"might, in the absence of excitement, endeavor to 
ascertain how far the work was genuine. There was 
also a person in the vestry to take the addresses of 
such professed converts, with the view of their being 
visited in the course of the week at their own houses. 
A correct list of the persons thus obtained, was sent 
to the leaders' meeting on Wednesday evening, where 



THE REVIVAL PRAYER-MEETING. 57 

it was divided among the leaders, who kindly engaged 
to visit all the persons whose names were found on 
that list, with the view of encouraging their hearts in 
the Lord, and of getting them to meet in class, if not 
already connected with some section of the Christian 
Church. Those who did not really seem to have 
found peace with God, in these conversations, received 
a little book called ' The Serious Inquirer After Sal- 
vation, Affectionately Addressed/ which simplified the 
way of salvation ; and those whose case seemed more 
hopeful, received a little book called ' The New Con- 
vert, Directed and Encouraged/ 

" The date of the year, and the name of each indi- 
vidual, receiving either of these books, were inscribed 
thereon, and if he should after prove unfaithful, the 
little book, with its inscription, might, by the blessing 
of God, recall to his mind impressions and enjoy- 
ments lost, and thus, as an humble monitor, lead him 
again to repentance." 

I have also quoted thus at length from one who 
so highly valued this method, that each leader of a 
prayer-meeting may decide for himself how far such 
exercises could be profitably conducted by him and 
his people. This matter admits of trial by those 
who think that the services of the regular prayer- 
meeting should be strictly revivalistic. With many 



58 HOW TO CONDUCT PRAYER-MEETINGS. 

mid-week prayer-meetings, are connected a variety of 
peculiar circumstances, liable to arise as hindrances. 
As a general thing, not one-half, nor one-fourth, it 
may be, of the church membership, attend regularly 
the prayer-meeting. Then, again, there is but a very 
small number trained or qualified to take part in the 
exercises. And still farther, to this meeting the uncon- 
verted never, or but rarely come. In cases of this 
kind, it seems judicious to adapt the services to the 
spiritual needs of those who habitually come, than 
with reference to those who are habitually absent. But 
if a service of this kind can be kept up continuously 
the entire year, and then year after year by the same 
leader, in a country charge, or in a small community, 
or even in a city, and each meeting, or at least as a 
rule, resulting in the conversion of one or more per- 
sons, then surely he who on trial finds the revival 
prayer-meetings thus sustained and profitable, need 
not seek any other method for their conduct; for 
their utility is demonstrated in his case by an expe- 
rience that must be conclusive. 



CHAPTER V. 
The Inquiry-Meeting has taken its Place. 

SO far as is known to me, the inquiry-meeting has 
now very generally taken the place of what was 
described in the preceding chapter as the revival prayer- 
meeting. It seems to me that each class of meetings — 
the inquiry-meeting and the regular prayer-meeting — 
is profitable, and has its own sphere, so that neither one 
should be omitted, nor both of them merged into the 
revival prayer-meeting. And, with the object in view 
of presenting the inquiry-meeting as an auxiliary to 
pastoral and prayer-meeting work, it may not be out of 
place to introduce here the experience of those who 
have found it an indispensable aid in this direction, and 
sketch in outline several methods by which inquiry- 
meetings have been successfully conducted. It is 
hardly necessary to add that the so-called evangelists 
of our day invariably follow all their preaching services 
with an inquiry-meeting, generally held in an adjoining 
room, and assisted by Christian workers who are skilled 
in the use of the Word of God. 
59 



60 HOW TO CONDUCT PRAYER-MEETINGS. 

The first method will show how even a pastor, who is 
regularly settled in his charge, may avail himself of a 
service of this kind. Rev. Henry C. Fish, of Newark, 
N. J., related his experience in this direction, at the 
" ministerial convention " held in New York city .in 
1876, in connection with the revival labors of Moody 
and Sankey. 

" I do not know," said he, " why I have been selected 
by Mr. Moody to open this discussion, except it be from 
the fact that I have long been connected with inquiry- 
meetings, and that of the twelve hundred conversions 
that have taken place in connection with my ministry of 
the last twenty-five years, almost the whole of that num- 
ber have come into the light of the Gospel through the 
agency of such meetings. I feel that a great part of 
my ministry has been wasted for lack of this very 
agency ; and I have now resolved that no service shall 
pass, except under very extraordinary circumstances, 
which shall not be followed by an inquiry-meeting. 
Standing by the Sea of Galilee on one occasion, and 
seeing its waters teeming with fish, I remembered what 
Christ said to his disciples on that very lake : ' I will 
make you fishers of men ; ' and coming back to my 
church I told them the inquiry-meeting is the besl 
place to * catch souls ; ' and that ought to be the 
one object of our preaching services. Since the be* 



THE INQUIRY-MEETING HAS TAKEN ITS PLACE. 6l 

ginning of January I have been almost constantly in 
the inquiry-rooms and have seen from two to three 
hundred persons — perhaps four or five hundred — con- 
verted there. One great advantage gained by these 
meetings is that the pastor has an opportunity of be- 
coming personally acquainted with young converts and 
inquirers \ and it is no small thing to do that, because 
we will then be better prepared to give the right kind 
of instruction and counsel. As to the methods to be 
adopted for making these meetings a part of the ser- 
vices of our churches, I have adopted the plan of 
making the evening sendee, short, bringing it to a 
close by half-past eight. I refer to the evening service, 
because that is the time when the sermons are espec- 
ially with a view to reaching the unconverted. As 
soon as the sermon is concluded, I send half a dozen 
persons down into the church parlors to sing; and 
half a dozen more to make themselves polite, and see 
that strangers are given an invitation to come in. It 
is most important that stiffness and formality should 
be abolished, and that all should get the idea that 
the inquiry-room is a place where the utmost friendli- 
ness and home-feeling is cultivated. In ten minutes 
after the meeting is begun we usually settle down to 
work, those who are unable to do anything else help- 
ing in the singing. About ten or twenty persons sit 



62 HOW TO CONDUCT PRAYER-MEETINGS. 

down to converse with the inquirers, and in this way 
five or six hundred souls have been brought to accept 
Christ. It is necessary, moreover, that the preaching 
should be of such a character as to awaken inquiry 
in order that these meetings should be successful. 
Strike while the iron is hot, but take care that the 
iron shall become hot by striking. Make your sermons 
full of Christ and his love, and of the great truths 
of the Gospel, and then you will always have inquirers 
seeking the way of salvation. ,, 

But there may be those who feel that they lack 
some of the peculiar qualifications that would fit 
them to enter into such a work, or there may be a 
prejudice in the church against the inquiry-meeting 
as a conclusion to the preaching service on Sunday 
evening, as to make the attempt injudicious ; for the 
benefit of such we now present a second method : 

Rev. D. Robert Boyd was in the habit of holding 
his inquiry-meeting on every Monday evening as a 
private and friendly religious conversation, either at 
his own house or at the church. 

" During the many years," he writes in the introduc- 
tion to a little tract that records some of the conver- 
sations at these meetings, "during the many years 
that God permitted me to occupy the responsible and 
delightful position of a Christian pastor, it was my 



THE INQUIRY-MEETING HAS TAKEN ITS PLACE. 63 

habit to have a meeting for inquirers every Monday 
evening, both in summer and winter, in times of re- 
vival, and in times when there was no special religious 
interest. I found that this plan had many advantages. 
It led me to aim at the conversion of souls all the 
time, and to prepare my sermons with that object in 
view ; while the impenitent in my congregation were 
led to feel that I was praying and looking for their 
conversion, that they ought to come to Christ at once, 
and that they need not wait for a series of special, 
services, nor till large numbers were joining the church, 
to secure the salvation of their souls. Accordingly, 
the notice for this meeting was given out regularly 
from the pulpit the same as that of the weekly prayer- 
meeting. I was at pains to explain that the meeting 
was not to be confined to souls in an anxious state 
about their personal salvation, but was open to Chris- 
tians who were in any perplexity about religious sub- 
jects, or anything that was disturbing their peace of 
mind, or hindering their growth in grace. Even per- 
sons troubled with sceptical doubts were urged to 
come and have a candid talk with me. The result 
was, I was seldom without inquirers, and the conver- 
sations on these occasions greatly helped me in prep- 
arations for the pulpit. They gave me something 



^4 HOW TO CONDUCT PRAYER-MEETINGS. 

to aim at, of a definite character, and made my 
sermons more practical than they might otherwise 
have been." 

"When Rev. George Mueller was in Chicago last 
year," writes Dr. Gray, in The Interior, " he stated in 
an address to the ministers of the city, 'that the 
eminent Robert Hall, during his ministry of eight 
years in Bristol, had not been instrumental in adding 
a single new convert to his church. This information 
he had from a very intelligent Christian lady, a great 
admirer of Mr. Hall, and a zealous member of his 
church, who greatly deplored the fact of this apparent 
want of success. And yet Robert Hall was himself 
a noble Christian, a faithful preacher of the Gospel, 
and the prince of pulpit orators of his time. Now 
what should we infer from a fact like this ? Certainly 
we must not infer that Mr. Hall did not preach the 
truth. His life and whole published works would con- 
tradict any such conclusion. And most assuredly it 
would be a most superficial judgment to say that 
Mr. Hall did no good at Bristol because his preaching 
did not result in the actual conversion of souls. One 
plants and another waters; one sows and another 
reaps ; God alone must give the increase. God some- 
times withholds that increase through long years of 



THE INQUIRY-MEETING HAS TAKEN ITS PLACE. 65 

patient, faithful toil. As for Robert Hall, he may 
have overshot the mark, and probably did, in his 
grand style of sermonizing. But we know that his 
masterly argumentation and splendid gifts of eloquence 
were not lost upon the church at large in the influ- 
ence he exerted upon the leading minds of his gen- 
eration, however they may seem to have been lost 
upon the sinners at Bristol. By his published ser- 
mons he still lives and preaches in many lands. In 
judging of the results, immediate or final, of any true 
preacher's work, we need always to bear in mind the 
caution given by the Master himself, ' Judge not ac- 
cording to the appearance ; judge righteous judg- 
ment.' " 

And yet it may be that ministers do not enough 
look and pray for immediate conviction and conver- 
sion to follow the preaching of their sermons. Thus 
Major Whittle told us in a series of meetings held 
here, that a Methodist minister in Cincinnati after 
preaching a Gospel sermon, was much surprised to 
find a man come forward and kneel before the pulpit. 

" I thought," said the minister, "that he was drunk, 
and that I should have to get a police officer in 
order to avoid a disturbance. But instead of being 
drunk, the man was under conviction of sin, and 



66 HOW TO CONDUCT PRAYER-MEETINGS. 

came forward as an inquirer. And so I had been 
preaching Gospel truth, but without any expectation 
of immediate results. O how I was rebuked ! " 

And thus, whilst undoubtedly there are different 
lines of success in doing pastoral work, it may be true 
that we fail altogether to draw in the net as fishers 
of men. It may be that by means of an inquiry- 
meeting held either on Sabbath evening after the 
preaching services, or as a private meeting on some 
other evening of the week, the pastor shall so enlarge 
the work of the Sabbath, and the sphere of the prayer- 
meeting, as to make his ministry fruitful both in edi- 
fying the church, and in enlarging its membership by 
actual conversions. Let each, then, that is called to 
the work of the ministry earnestly and prayerfully seek 
out such methods of work as he can, with the blessing 
of God, most successfully prosecute. 



CHAPTER VI. 

Moody's Scripture Counsels for Inquirers. 

Addressed to Christian Workers. 

I HAVE chosen as my subject this morning, " How 
to hold an inquiry-meeting; or, what are the best 
adapted texts of Scripture to be dwelt upon at these 
meetings ? " Of course I am not going to quote all 
the texts that could be used, and to good advantage ; I 
am just going to bring to mind some of the best ones. 
And what I want first to call your attention to, if you 
are going to be successful in winning souls to Christ, 
is the need for discrimination in finding out people's 
differences. People are not the same in their wants, 
spiritual, more than temporal. What is good for one, 
is rank poison for another. You can't treat all alike. 
I've a friend that when he is sick always drinks a lot 
of hot water, and goes to bed. Another says to me, 
just take this dose and you will get well. It don't 
make any difference what's me matter with you, this 
friend has one single remedy. So many have just one 
verse of Scripture. He's always quoting it. It fits 
his case, and he thinks it does everybody else's. A 
67 



68 HOW TO CONDUCT PRAYER-MEETINGS. 

man I know up in Wisconsin was converted under a 
railway bridge, and to this day he keeps urging people 
to go right down under that bridge, if they want to get 
converted sure. But God never repeats Himself. No 
two thoughts are just alike, no two needs are just alike, 
no two sinners are going to come to Christ in the same 
precise way. Instead of looking for others' experiences, 
look for one for yourself. So when talking to persons 
in the inquiry-room, you must find out just these differ- 
ences. Now I am going to divide inquirers into classes, 
or divisions, this morning, and point out a few passages 
suitable for each. 

The first class, ' I think, in point of numbers, is that 
of the doubters — those who are always in Doubting 
Castle. And these, generally, are among professing 
Christians. Oh, I think we shall make a different start 
with these, when we get to Boston, from what we did 
here. I'm convinced we made a mistake here in not 
opening the inquiry-rooms for professing Christians, 
first. For twenty or thirty years they have been living 
on, making empty professions. Now, they just want 
to get off their crutches^and get to walking and run- 
ning for Christ. I don't believe they can accomplish 
much j I know they can't, if they continue in this half- 
dead state. If Christians haven't assurance, they are 
just stumbling blocks — they are in the way of the 



MOODY'S SCRIPTURE COUNSELS FOR INQUIRERS. 69 

work. How many hurts these professing Christians 
give, who show no sign of their faith ! They have no 
joy in serving the Lord, and their children with reason, 
say, " I don't want that kind of a religion." And here 
I want to call your attention to a proper remedy for 
this class, to be found in the Book of John. That 
whole book was written for this one thing, to help peo- 
ple out of Doubting Castle, and teach them that they 
may know they are saved. Only Friday last, I met a 
woman, a prominent member of a prominent church, 
who said it was presumption to say with certainty that 
we are saved. I said it was presumption to say that we 
are not saved, when we have the very word of the Lord 
Jesus Christ for it. Oh, if you will just read those 
precious words : " He that heareth my words and be- 
lieve th on Him that sent me hath everlasting life, and 
shall not come into condemnation, but is passed from 
death unto life ; " and then turn to those other divine 
words : ' " These things have I written unto you that 
believe on the name of the Son of God, that ye may 
know that ye have eternal life, and that ye may believe 
on the name of the Son of God : " if you will just read 
these sure words of God, you will not talk about having 
no assurance as to your salvation. Just believe in the 
words of the Son of God, and you know right now that 
you are saved. You know right now, I say, and don't 



JO HOW TO CONDUCT PRAYER-MEETINGS. 

have to put it off till you are going to die. Therefore 
I would talk to these doubting citizens about the Epistle 
of John. I would say to you, persuade them to take 
these words of Jesus : " They have passed from death 
to life." Oh, yes, it is the privilege of every child of 
God, to know that he is saved. 

The next class are the backsliding. They do not 
want so much assurance, as reviving. I know a lady 
who has a homoeopathic doctor's book, and whenever 
she is at all out of sorts she goes right to it. In spirit- 
ual things there is a good remedy for all sorts, and for 
the backsliders as well. Though they have left God, 
He makes a way for them to return. I have just turned 
down the leaves of my Bible at the second and third 
chapters of Jeremiah. I don't think any one can feel 
this way with that Bible in hand. "Thus saith the 
Lord, what iniquity have your fathers found in me, that 
they are gone far from me, and have walked after vanity 
and are become vain ? " Now, what did Christ ever do 
against you ? Did He ever lie to you ? Did He ever 
abuse you? Did He ever deceive you? Only one 
man ever said that, and he was out of his head, and 
any one would know he was. No man can accuse 
Christ of any bias or offence. " What iniquity have 
you found in me ? " None at all. The trouble has 
been with ourselves. It was He that brought the early 



MOODY S SCRIPTURE COUNSELS FOR INQUIRERS. Jl 

church through the wilderness, through all the dangers 
of the way, and into the promised land. It is He that 
gives you power and lifts you up. Oh say, then, what 
evil or iniquity have you found in Him ? The trouble is 
with you, O backsliders, who " have forsaken the foun- 
tains of living water." The nineteenth verse says : 
"Thine own wickedness shall convict thee, and thy 
backslidings shall reprove thee • know therefore, and 
see that it is an evil thing and bitter that thou hast for- 
saken the Lord thy God, and that my fear is not in 
thee, saith the Lord of Hosts." Enforce the miseries 
of this text, and the use, the exhortation of the third 
chapter, twenty-second verse : " Return, ye backsliding 
children, and I will heal your backslidings. Behold we 
come unto thee; for thou art the Lord our God." And 
then, fourteenth verse : " Only acknowledge thine ini- 
quity, that thou hast transgressed against the Lord thy 
God." I remember repeating these promises to a 
backslider, and he couldn't believe them at first for joy. 
How tender these words of Scripture to the backslider. 
Bring these words right to bear on them, and tell how 
God pleads with them. Read to them the opening 
words of Hosea, fourteenth chapter : " Return unto the 
Lord thy God, for thou hast fallen by thine iniquity ; 
say unto him, take away all iniquity and receive us 
graciously I (God) will heal their backsliding, I 



72 HOW TO CONDUCT PRAYER-MEETINGS. 

will love them freely ; for mine anger is turned away." 
Then bring up the story of the prodigal for illustration • 
also the apostle Peter, how he was drawn to God after 
grievously backsliding, and how he was even admitted 
to the blessings of Pentecost. Then say, " You, too, 
can be restored if you only believe, and God will yet 
make you a blessing to believers. " 

The third class are those who are not stricken by 
their sins ; who have no deep conviction of guilt. Just 
bring the law of God to bear on these, and show them 
themselves in their true light. Repeat Romans, third 
chapter, tenth verse : " There is none righteous, no, not 
one j " also the succeeding verses \ and then repeat 
from Isaiah : " The whole head is sick, and the whole 
heart faint; from the sole of the foot even unto the 
head there is no soundness, but wounds and bruises 
and putrefying sores." And then bring in that verse, 
" The heart is deceitful above all things, and desper- 
ately wicked." Don't try to heal the wound before the, 
hurt is felt. You may, perhaps, get but few satisfactory' 
inquirers in this way, but what you do get are worth 
something. If a man don't see his guilt, he won't be a 
valuable or true convert. Read him the first chapter 
of First John, tenth verse : " If we say that we have 
not sinned, we make him a liar, and his word is not in 



MOODY S SCRIPTURE COUNSELS FOR INQUIRERS. 73 

us," and hold him right to it. Don't attempt to give 
the consolations of the Gospel until your converts see 
they have sinned — see it and feel it. I met a man 
who expressed doubts about his being much of a 
sinner. 

"Well," said I, "let's find out if you have sinned. 
Do you swear ? " 

"Well, as a general rule, I only swear when I get 
mad." 

" Yes, yes ; but what does the Lord say about not 
holding a man guiltless that swears ? Believe me, He 
will hold you responsible for that ; bear that in mind ; 
you must be able to hold your temper, but if not, be- 
ware to take the name of God in vain. Are you not 
now a sinner ? " 

And the man was convinced. 

Sometimes, too, I have found a merchant this way ; 
and yet one openly confesses to me that he did cheat 
sometimes. 

" You lie, then, don't you ? " said I. He didn't want 
to put it quite so plainly, but pretty soon saw it in my 
light. Oh, yes; enforce this truth kindly but firmly, 
that our natural hearts are as black and deceitful as 
hell. Man must say from his heart, " I have sinned 
and come short of the glory of God." 



74 HOW TO CONDUCT PRAYER-MEETINGS. 

The fourth class are those completely broken down 
by a sense of sin, those who have too much conviction 
of sin, distinguished from the preceding inquirers, who 
haven't enough. One of these tells you that God can't 
save such a sinner as he. Then you have to prove his 
mistake, and show that God can save to the uttermost. 
Take the first chapter of Isaiah, eighteenth verse : 
" Come now, and let us reason together, saith the 
Lord i though your sins be as scarlet, they shall be 
white as snow ; though they be red like crimson, they 
shall be as wool." Just turn your Bible right over to 
that passage, and many such other passages in Isaiah : 
they will all help in the inquiry room. The forty-third 
chapter, twenty-fifth verse says : " I, even I, am he 
that blotteth out thy transgressions for mine own sake, 
and will not remember thy sins." And the twenty- 
second verse of the next chapter is stronger : " I 
have blotted out, as a thick cloud, thy sins ; return 
unto me, for I have redeemed thee." Make the 
anxious soul believe that God has blotted out 
his sins as a thick cloud ; make him see the dense 
cloud vanishing, as it were, from the face of the sun, 
vanishing forever ; that cloud can never come up again ; 
others may, but that old cloud of the past guilt is dis- 
solved forever; the Lord Himself has blotted it out. 
Use the two verses, John i: n, 12: " He came unto 



MOODY'S SCRIPTURE COUNSELS FOR INQUIRERS. 75 

his own, and his own received him not. But as 
many as received him, to them gave he power to be- 
come the sons of God, even to them that believe on his 
name." 

The idea is, that those fearing ones cannot serve 
God until they receive Christ fully as their salvation ; 
it won't do for them to merely take up with some min- 
ister, or church, or creed. The minister dies or moves 
away ; the only lasting resource is in Christ, at the 
right hand of God, where He will never forsake His 
own. Yes, press Jesus upon these anxious souls. Tell 
them " God so loved the world that he gave his only 
begotten son" — u so loved the world " — that includes 
them ; if they inhabited some other land they might 
tremble, but they are on this earth, for all the sons and 
daughters of which Christ died, the just for the unjust. 
Use also the text : " Verily, verily, I say unto you, he 
that heareth my words, and believeth on him that sent 
me, shall not come into condemnation, but has passed 
from death unto life." 

Now, some people do not just understand believing 
in Christ. They believe Christ came as an historical 
being, as Moses and Elijah came. They believe the 
Cunard line of steamers will take them to Liverpool in 
twelve or fourteen days. But these beliefs don't make 
men good ; they are head beliefs only. They are not 



?6 HOW TO CONDUCT PRAYER-MEETINGS. 

what your inquirers want. What you and they want is 
heart belief, or, in other words, to just trust Christ to 
save you. Sometimes people can't digest the word 
" belief ; " then let them take this sweet word " trust." 
From Isaiah xxvi : 3, 4, read to them : " Thou wilt keep 
him in perfect peace whose mind is stayed on thee ; 
because he trusteth in thee. Trust ye in the Lord 
forever; for in the Lord Jehovah is everlasting 
strength." 

By trusting in Him, you see we have everlasting 
strength. You must get them to trust and believe 
entirely in Christ, and not try to save themselves. 
They cannot save themselves by their feelings ; assure 
them of that. There is not a word of warrant for 
such a thought from the first of Genesis to the last of 
Revelation. Oh, it is much better to trust in the 
precious, changeless word of God, than in our own 
changing feelings ; thank God, that this is also our 
duty! 

Then you hear some inquirers say, " I haven't got 
strength sufficient." But Christ died to be their 
strength. A loving hand will support them in the 
Christian journey, and His strength will be made per- 
fect in weakness. Bid such " be strong in the Lord, 
and in the power of His might." 



MOODY S SCRIPTURE COUNSELS FOR INQUIRERS. JJ 

And then another class that cannot be saved in this 
way, they think, because doubting instantaneous con- 
version. Read to such from Romans, the sixth chap- 
ter, twenty-third verse : " The wages of sin is death, but 
the gift of God is eternal life." Salvation is a gift, 
and so must have a definite point in time. I say, " Will 
you take this Bible ? " You must first make up your 
mind to take it, and then reach out and — the work of 
an instant — grasp the gift. Just so with God's best 
gift, salvation • to take it is the work of an instant, and 
your inquirer may have it for the asking. " Let him 
that heareth say come ; " " Whosoever will, let him 
come and drink of the water of life freely." With the 
gift, God gives the power to take it. When we get be- 
fore the tribunal of the great white throne, we will have 
to answer for it, if we refuse to take it. This is the 
richest jewel that heaven has ; God gives up His Son 
for our Saviour. 

Another class say to you and me when, in the in- 
quiry-room, we press them to openly confess Christ, 
11 We're afraid we won't hold out." Say to these re- 
peatedly that blessed text: "Now unto him that is 
able to keep you from falling." Think, and tell them 
to think of the thousands who never fall. The idea 
that it is necessary to fall into sin is wrong. Then take 



78 HOW TO CONDUCT PRAYER-MEETINGS. 

those passages : " I, the Lord thy God, will hold thy 
right hand " ; " Fear not, I will help thee/' and " I 
am persuaded that he is able to keep that which I 
have committed unto him against that day." Let a 
man just trust the Lord to keep him from falling, and 
He will do it. 

Suppose I have a hundred thousand dollars with me ; 
it's all I have in the world ; thieves are after it, and 
I'm quaking every minute lest they get it. I find my 
banker here, and I say, " Here, take it quick ; I can't 
keep my money but by your help ; I wish you would* 
hurry and put it in the vault ; when it is deposited 
there, and not before, I shall be safe." 

Is not this the way to give our all into God's keep- 
ing ? Is not this the way to live secure from temptation 
and backsliding ? In God's keeping we are safe. 
" Our life is hid with Christ in God." Oh, let us each 
make this deposit of our personal trust this morning ; 
trust him entirely, and then we can the better lead 
inquirers in the same way. Jesus can hold us close 
to Himself. " Nor height, nor depth, nor any other 
creature shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord." If you just 
take up the words of Christ in the book of Romans, 
love and peace and joy flow out. One verse tells of 
love, and the next of joy ; the next and next, of the 



MOODY'S SCRIPTURE COUNSELS FOR INQUIRERS, jg 

peace that comes from believing. Romans, fourth 
chapter and twenty-eighth verse, and all those verses 
along there might be read. The result of believing is 
joy, rest, and peace. John xv : n, that is joy. Matt. 
xi : 28, that is rest. John xiv : 27, that is peace. 
Never, however, tell a man he is converted. Never tell 
him he is saved. Let him find that out from heaven. 
You can't afford to deceive one about this great ques- 
tion. But you can help his faith and trust, and lead 
him right. 

I find that those in the inquiry-room do best who do 
not run about from one to another, offering words of 
encouragement everywhere. They would better go to 
but one or two of an afternoon or evening. We are 
building for eternity and can take time. The work 
will not then be superficial. If it is so, it will not be 
the fault of the workers or preachers. And then, to do 
all our duty, we must talk more of restitution. I don't 
think we preach enough the need of our making good 
to one another injuries to person, property, or feeling. 
If you have done one a detriment, you must go and 
pay it back, or make it up, if it is a tangible loss, and 
if it is a wound to. the feelings, fully apologize. It is a 
good deal better to go up and do the fair thing, what- 
ever the result. It may be that some will refuse such 
amends, but it is our duty to offer them. But in the 



80 HOW TO CONDUCT PRAYER-MEETINGS 

ena a complete reconciliation trom sucn a course is 
almost sure to result. The antipathy supposed to exist 
on the other side is often only imagined. You need 
not expect that God is going to forgive you if you don't 
forgive others. We say daily, " Forgive us our debts 
as we forgive our debtors," and we must show that we 
understand this conditional request. What if God 
should take us at our word, and just forgive us to the 
extent to which our small grievances are forgiven ! 
And this He surely will do ; so let us be wise. 

A young lady in Michigan, at a recent revival service, 
was troubled greatly, and to kind inquiries at last con- 
fessed that her unwillingness to confess Christ resulted 
from a school-room quarrel which was still unsettled. 
She felt she couldn't forgive her enemy, but at last 
told her trouble and asked for advice. ".Must I 
forgive my mate i" " Certainly, if you want God's 
forgiveness," was the answer of the minister, and 
immediately she ran with all her might to her old 
friend, and instead of meeting a cold reception they 
were soon crying on each others necks. 

And so it always should be, and most always there 
will be, the same prompt half-way meeting between 
those aggrieved. My wife was laboring in the inquiry- 
room the other evening with a lady who was in just 



MOODY'S SCRIPTURE COUNSELS FOR INQUIRERS. 8l 

this state of mind, and very soon reparation and com- 
plete reconciliation were effected, and two old friends 
walked off arm in arm, happier than ever before this 
little misunderstanding. And one of those ladies felt 
so strong in her new-found charity for all, that she 
won over her husband, and last Sunday he openly in 
the Tabernacle confessed Christ, remembering that 
"with the mouth confession is made unto salvation.' ' 
Many more texts, did time allow, might be cited, all 
applicable to anxious inquirers. 

But one word more. Do not let a man go out of 
the inquiry-room without praying with him. Fear not, 
but do the work boldly. There was a man the other 
day who said, " I don't believe there's any God." The 
resolute Christian worker, to whom he spoke, answered 
impetuously, " I will just ask Gbd to shake you — to 
just shake this demon out of you." And down he 
fell on his knees by the poor infidel and prayed with 
loud earnestness. The man began to shake from 
head to foot. It was God shaking him. And by just 
these means, more than any others, skeptics and infi- 
dels will know there is a God. Let me say a word 
to those ministers that fiave not, and do not go into 
the inquiry room. Many in your flocks, never seeing 
you there, think you are not in sympathy with this 



82 HOW TO CONDUCT PRAYER-MEETINGS. 

work, and they begin to think you don't care anything 
about their salvation. They feel in bondage, and you 
do not go to help them. Well, there was a minister 
in a city we visited, who did not " condescend " to 
be seen in our humble Tabernacle. He would have 
nothing to do with us. One day he was at a dinner- 
party where they were discussing our work. Said he : 

"That sort of a thing is good enough for those 
people, but it would never do for me." 

" Well," said another clergyman of the same belief, 
"fifty-seven of your congregation stood up in the 
Tabernacle for prayers to-day, and all of them after- 
ward went into the inquiry-room." 

The cultured and popular pastor of those Christians 
could not kill the humane promptings to be charitable 
to all professing the name of Christ, and to worship 
along with such, even in perhaps irregular modes. 
But with the cordial co-operation of every pastor in 
the Tabernacle and inquiry-room, what limit would 
there be to the Christian inroads on the citadels of 
sin ? 'Oh, make it a duty, all of you, to talk to some 
soul at every meeting, in these blessed inquiry-rooms. 
Don't take those in a position in life above your 
own, but take those on the same footing. Bend all 
your endeavors to answer for poor, struggling souls 



MOODY'S SCRIPTURE COUNSELS FOR INQUIRERS. 83 

that question of all importance to them, " What must 
I do to be saved ? " Yes, this is jthe question. What 
else, but to answer it, brought out these thousands at 
this early hour ? My friends, God is with you in this 
work. Go on more diligently and implicitly, trust- 
ing in him; go on to a more and more glorious 
harvest. 



CHAPTER VII. 
The Value of Topics. 

A FEW reasons may be given to show the value 
of topics in keeping up an interest in prayer- 
meetings. And the advantages, it seems to me, so 
largely overbalance the disadvantages as to very gen- 
erally recommend their use. 

Where the subjects are selected for a whole year 
in advance, or for parts of a year, the pastor will 
take in a wider range of Christ-life, doctrine and ex- 
perience, than if waiting to the day of the meeting, 
and then making, as is so often the case, a hasty 
selection. 

But the great advantage is, that it enables the peo- 
ple to prepare their minds with reference to a given 
subject. Where no topic has been announced, the 
people have had no opportunity to consider it, and 
look up passages of Scripture to illustrate its meaning 
and enforce its teaching. Does it not seem a little 
unfair, or ironical, after a leader has about exhausted 
the subject in a long address, to say, "Now, breth- 
84 



THE VALUE OF TOPICS. 85 

ren, the meeting is open. Do not let precious time 
slip by in waiting for each other." If the people have 
equal opportunities for preparation with the leader, 
there is less liability that the prayer-meeting shall 
become a one-man meeting. Thus at a certain prayer- 
meeting, as I have been informed, the minister de- 
livered a long lecture on hell, which consumed nearly 
the whole time. If the leader does not claim that he 
chooses his subject on the instant by inspiration, and 
talks by inspiration, then the subject of the evening 
admits of choice before the opening \ and if it admits 
of previous choice, there is no good reason why the 
knowledge of it shall he withheld from the people, 
and they not permitted to benefit themselves by it. 
If a meeting is not profitable to which the leader 
comes without any preparation, is it not an advantage 
to the meeting, to have all, both pastor and people, 
come to it with due preparation and prayer? If it 
be said, "We cannot tell so long in advance what 
special spiritual needs may arise each week to de- 
mand attention," the answer is, whenever such special 
emergencies arise as do not seem to have been pro- 
vided for in a comprehensive plan of selection from 
Scripture texts for a given time, discard the set topic, 
and introduce the new one, with due notice of the 
change. 



86 HOW TO CONDUCT PRAYER-MEETINGS. 

The use of topics, also will secure the advantages 
of associated Bible study. The thought of the church 
will be concentrated upon the same subject during a 
given week, that will secure unity on the subject, and 
a rich variety in its presentation. There is almost an 
endless variety by which to illustrate the subject, 
both by anecdote and experience, and inasmuch as no 
two minds are exactly alike, each one will come with 
some new thought and illustration that will prove 
stimulating and interesting. Suppose the subject to be, 
"Christ the Light of the World." One speaker may 
be led to present the physical analogies of the sun, as 
the source of light, heat and chemical power, and then 
pass from that to consider the moral condition of the 
heathen world without the light of^the Sun of Right- 
eousness. Another speaker may be led to present 
Christ as the light of the world that reveals the 
Father ; that fills it with the warmth of divine love, 
and becomes the source of all holy and heavenly 
activities. Another may present the duty of preaching 
the Gospel to the heathen, as shown by those con- 
trasts of light and darkness. And another, finally, 
may dwell upon those passages of Scripture which 
present Christ as the light of heaven. He is the 
light of the present world, and He will also be the 
light of the world to come. 



THE VALUE OF TOPICS. 87 

In this way the prayer-meeting will become not 
merely a training-school for the gifts and graces of 
the church, but also a school for the attractive pre- 
sentation of Scripture truth. And by such helps as 
are generally derived from associated study, the prayer- 
meeting will be kept from running into " ruts and set 
phrases," which must eventually become old and tire- 
some. Bishop Simpson said to a friend with whom 
he was walking home from a religious service : 

" That was a beautiful prayer we heard ? " 

"Yes," replied the man, " it was so; but I have 
heard it for the last twenty years." 

The minister is apt to look at a question from a 
theoretical and philosophical standpoint; but if the 
people have equal opportunities for preparation and 
are trained to take a part, they will counteract this 
tendency, and present the practical bearings of a 
subject as illustrated from the standpoint of daily 
life, business cares, household duties, peculiar tempta- 
tions, vexations and cares. 



CHAPTER VIII. 

Objections to Their Use. 

WE see a thing more clearly when we look at it 
from all sides. There are some who object 
to the use of topics, for one reason and another ; and 
I may say as an introduction to a statement of some 
of these that I have never attended a prayer-meeting 
of the kind to be described. I have never attended 
one which was not seriously conducted and solemnly 
participated in ; I have never attended a prayer- 
meeting that degenerated into a debating society, or 
into a school for the display of oratory ; but I have 
heard of prayer-meetings so " spontaneous and fresh " 
that no one has spoken a word save the pastor, who 
oft and again after having had his say, would dismiss 
the people before the hour was half up. 

"I rise to .say," writes the Rev. Donald Fletcher, in 
an article contributed to the Interior, last year, " that 
you cannot have a good prayer-meeting when you an- 
nounce a topic ahead. The trouble is the men get 
to studying up speeches, and if there is anything 
more rasping than that I don't know of it. You go to 



OBJECTIONS TO THEIR USE. 89 

meeting Wednesday night for r your spiritual luncheon 
in the middle of the week, tired, thirsty, hungry for the 
Bread and Water of Life. The topic announced, ' Is 
Christianity in danger ! ' The leader shows that it is 
not. Twenty minutes gone. A hymn is sung slowly to 
get the full benefit qi it ; then a long pause, for the 
leader has said the meeting is open, and, like the 
Clark street bridge, it stays open quite a while. After 
looking sheepishly around at each other, and moving 
nervously in their seats, the people see Bro. A rise up 
slowly stroking his beard, and that twinkle in the left 
eye, raised a little higher than the other, shows that he 
is prepared to make a 'few remarks.' And at it he 
goes — not even Spencer or dead Stuart Mill left out. 
Ten, twelve, but the coughing and leaf-turning fetch 
him down on the thirteenth minute. He lately bought 
Joseph Cook's Biology. Then the hymn, ' Hallelujah ! 
'tis done.' Then a man who once made Fourth of July 
speeches, and prides himself in saying that he is natu- 
rally of a skeptical turn of mind, proceeds after taking 
exception to ' Just one remark the brother has made, 
though he agrees substantially with him,' he keeps 
the floor to ventilate his new cyclopedia, and seems to 
make the impression that it is very kind in him not to 
turn infidel as he closes with an eulogy on ' the great- 
est elevating and civilizing power that we know of, my 



go HOW TO CONDUCT PRAYER-MEETINGS. 

friends, in the annals of ancient or modern history.' 
By this time it is nine o'clock, for appearance sake 
though, the prayer-meeting must have a second prayer 
then ' Pull for the shore ' is sung, then ' Bolt for the 
door ' is done. Thus endeth that communion of saints. 
A topic announced on Sunday .destroys spontaneous 
enthusiasm and freshness in those that speak ; begets 
a critical spirit in those that listen ; robs you of a 
prayer and conference meeting ; leaves you a very poor 
lyceum, and starves those who want heart religion. 
The noon prayer-meeting in Chicago is not half as 
good as it was five years ago, for no other reason, I be- 
lieve, than that they carry out the programme of sub- 
jects drawn up by the International Committee. Why 
: Faith ' and the ■ Atonement ' are announced only two 
or three times a year ! And there are from twenty to 
fifty unconverted strangers present every day, but the 
man who drew up the subjects could not, like Shakes- 
peare ' repeat himself.' Which leads me to say that I 
never knew of a good prayer-meeting where there was 
not a reaching out' after the unconverted. God will not 
encourage selfishness that ' wants a blessing ' if it is 
just to ' enjoy a good meeting.' May I suggest then to 
pastors : Make your prayer-meeting a feeder for your 
next Sunday sermon. You got your subject Monday 
morning, of course. You toss it up like a ball, think 



OBJECTIONS TO THEIR USE. 91 

it up, read it up all the week, and crystalize it Friday. 
Your opening remarks on Wednesday evening should 
be in the direction or neighborhood of your next Sun- 
day's subject. Your thoughts are all fresh. You will 
strike fire first sentence ; people will spring to their feet 
all through the hour, especially if you quietly by yourself 
request one or two of your people each week to fill the 
first five-second pause that occurs, which is usually after 
the meeting is thrown open. No two churches are alike. 
in their states and characteristics. The Lord alone 
can direct the pastor to the subject he should have for 
the pulpit and prayer-meeting. And it is not ' give us 
this year our yearly bread/ We get it as we need it. 
How well Mr Muller, of Bristol, put it when asked how 
he got his sermons. ' I ask the Lord to direct me and 
when a subject comes to my mind and my soul is 
at rest within me, I conclude, that is the one the Lord 
gives me.' What our prayer-meetings need is, not uni- 
formity, but informality, less stiffness, more homelike- 
ness. Given an impromptu, fervent, quick prayer- 
meeting, and you find a good preacher, a happy pastor 
and people. Given a cut and dried yawnish prayer- 
meeting, and there you find unrest, gossip, barrenness, 
and from such, good Lord deliver .us." 

It seems to me that a general verdict has already 
been prononunced upon these " spontaneous " meetings 



92 HOW TO CONDUCT PRAYER-MEETINGS. 

by the church membership, as may be inferred from 
the fact that so very few — a number discouragingly 
small — attend them, and that the faithful pastor has 
to sustain nearly all the parts himself in the meeting. 
The question, is a fair one. Has Brother Fletcher 
ever conducted a prayer-meeting in a provincial town, 
or in the country regularly for a number of years, and 
if so will he be kind enough to give the results of 
such an experience ? 



> 



CHAPTER IX. 

Objections Considered. 

AND now, having presented, as in the preced- 
ing chapter, some objections to the use of 
topics in the prayer-meeting, it may not be out of 
place to introduce the reply which this article called 
out, and which was published in the same paper a 
week or two following. Both of these articles, of 
course, were written in the utmost good humor, and 
the spice and flavor with which they abound only serve 
to make their, reading more enjoyable. 

"As I was walking home from the office with the 
InteiHor of the 5th inst," writes the Rev. A. Emery 
Fisher, of Mineral Point, Wis., " the first words that 
caught my eye were, ' I rise to say that you cannot 
have a good prayer-meeting when you announce a 
topic ahead.' 

- " Now, is this true ? Do the facts in the case warrant 
such a sweeping, unqualified assertion ? If they do, 
then how woefully I have been deceived in many of 
my topical prayer-meetings. I recognize the objection 
1 studying up speeches.' Practically, it does not exist. 
93 



94 HOW TO CONDUCT PRAYER-MEETINGS. 

There are no speeches made in our average prayer- 
meeting. Ministers know, painfully, how difficult it is 
to induce persons to take any part, other -than prayer ; 
and if this desired end can be secured by having a 
topic announced, let them be proclaimed from every 

pulpit of the land. And if it is desirable to have 

« 
words at all, let them be studied words, studied in 

the proper sense, by meditation and by prayer. The 

article in question states further : 

" ' A topic announced on Sunday, destroys sponta- 
neous enthusiasm and freshness in those that speak.' 

" Now that sounds nicely. It is pretty. It is at- 
tractive. But it is only a bubble. Puncture it and it 
will collapse. It is nothing but wind enveloped in 
a gaudy covering of words, (i.) If it be necessary 
for ' enthusiasm and freshness ' in the prayer-meeting 
to keep its members ignorant of the topic for the 
evening, why would it not be well in the pulpit to 
keep the minister ignorant of his subject till it is 
time for him to speak ? If it be well on Wednesday 
evening, why would it not be well on Sabbath morn- 
ing ? I acknowledge that the two cases are not quite 
parallel. (2.) If it does not destroy ' enthusiasm and 
freshness ■ for the pastor to meditate upon a subject, and 
? toss it up like a ball ' before he speaks upon it, why 
should it produce in an elder, a deacon, or one of the 



OBJECTIONS CONSIDERED. 95 

rank and file barrenness and drouth? (3.) l Sponta- 
neous enthusiasm ' is not the object for which God's 
people assemble for prayer. It is to commune with 
our heavenly Father; to receive the blessing of the 
Holy Spirit ; to eat of the bread from our own Master's 
table ; to be ' strengthened with might, by His spirit 
in the inner man.' You may have a meeting full of 
1 enthusiasm and freshness ' from beginning to end and 
yet go away as sterile and and weak as you came. I 
do not deprecate these elements in our meeting, but 
when they are made the chief good of our coming 
together, the husks are chosen instead of the manna, 
the waters of Albana instead of the Jordan, the flourish 
of trumpets instead of the i still small voice singing in 
silence.' 

" The next paragraph has the right ring. His ad- 
vice to pastors is good. But it tramples in the dust all 
that has gone before. The suggestion is for them 
to take the topic for the next Sabbath's discourse, 
which has been selected on Monday, for the subject 
of the prayer-meeting. ' Your thoughts are all fresh. 
You will strike fire the first sentence.' Do not be 
too sure of it. I have seen some flint-locks if you got 
fire from them the third or fourth pull you would do 
pretty well. But look at it in relation to the foregoing 
part of this article. If the pastor, by having the topic 



96 HOW TO CONDUCT PRAYER-MEETINGS. 

before his mind from Monday till the meeting for 
prayer, comes with freshness and vivacity of thought, 
why should not others ? Why contemplating a topic 
secures freshness in the pastor and dryness in others, 
I cannot quite comprehend. Mr. Fletcher is right 
when he affirms, that by study and prayer the best 
thoughts are secured, and therefore I rise to say : 

" You can have a good prayer-meeting when the topic 
is announced ahead. But now to the Law and the 
Prophets. It seems to me we have some Scriptural 
example, if not authority, for topical prayer-meetings. 
Christ says : ' If two of you agree on earth as touching 
any thing they shall ask, etc.' What ever two or more 
persons may agree upon to pray for, is the topic for 
that meeting. Again : When Christ saw the greatness 
of the harvest and the fewness of the reapers, He 
announces a topical prayer-meeting : ' Pray ye, there- 
fore, the Lord of the harvest, that He will send 
forth laborers into the harvest.' Here the topic was 
previously announced, and I presume they had a good 
prayer-meeting. Let us not condemn what Christ 
commends. There is another. The prayer-meeting at 
Pentecost was a topical one, and Christ himself an- 
nounced it. It was : ' The Baptism of the Holy Ghost.' 
I do not know whether they ' studied up speeches ■ or 
not, or whether it was void of ' spontaneous enthusiasm 



OBJECTIONS CONSIDERED. 97 

and freshness/ but I do know that it was a blessed 
meeting, for they received power from on high. 
Should not this not only hush our opposition but 
awaken our hearts to favor when we know that the 
Apostolic Church had its origin in a prayer-meeting 
at which a topic was previously announced. But there 
is one more. Peter is in prison. The church holds 
a topical prayer-meeting. I do not think it was announ- 
ced the Sunday before. But they have but one topic 
before them, viz. — Peter's Deliverance — and it was an 
ever memorable occasion, for Peter stood knocking 
at the gate. Will the brother call that a good meeting ? 
" But historically : In the history of the church, the 
great impulses to a revival of religion have had their 
birth in meetings for prayer, where they have come to- 
gether with one accord and one topic. All the re- 
vivals in which I have been concerned can be traced 
to the unity of hearts for the one great thing. And 
my meetings which have been the richest in heavenly 
blessings, where it seemed c that God came down our 
souls to greet,' have been those where I announced 
the topic from the pulpit on Sabbath morning. Has 
not the Week of Prayer been a great blessing to the 
church ? Yet they are topical meetings. All the ob- 
jections that the zealous brother urges lie not against 
the announcing the topic, but at the door of those 



98 HOW TO CONDUCT PRAYER-MEETINGS. 

who ' study up speeches ' as delineated in the article 
in question. 

"This is most clearly set forth in the Interior of the 
1 2th inst., in Mrs. C. M. Livingston's report of her 
prayer-meeting. What a vast difference between her's 
and Mr. Fletcher's. Both were topical, and previously 
announced, but they are as diverse as two worlds. 
Who will say the last was not a good and blessed 
meeting. Yes, you can have the presence of God 
when you have the topic announced." 



CHAPTER X. 

Some Opinions of Pastors. 
On the Utility of Topics. 

THE use of subjects for the prayer-meeting, pre- 
viously announced for the benefit of the people, 
either by printed card or by word of mouth from the 
pulpit, is no longer a matter of speculation merely, but 
has received the test of trial for years past, by hun- 
dreds and thousands of churches in all parts of the 
land, and, so far as is known to me, has resulted in 
the decided improvement of prayer-meetings, both in 
the matter of attendance, and in an increase in the 
number of those who take part in the exercises. I 
have thought the opinions of pastors who have sub- 
jected this thing to trial would present our subject 
in the light, and with the force which experience gives 
to theory. 

The following remarks on the utility of topics by 
some of my brethren in the ministry, which have been 
so kindly placed at my disposal, are very interesting, 
and enforce themselves : 
99 



IOO HOW TO CONDUCT PRAYER-MEETINGS. 

224 E. 1 2th St., New York, April 7th, 1879. 

Rev. Lewis O. Thompson, Peoria, 111. : 

My dear Brother — For several years past, here and 
in my former charge at Toronto, in Canada, I have 
used a prepared list of topics in the prayer-meeting, 
and this experience is altogether in favor of such a 
plan. 

1. It saves the leader from the harassing and often 
humiliating hunt for a subject, from week to week, 
sometimes at the last moment. 

2. It renders possible a systematic consideration of 
related subjects, grouped in short courses, covering a 
few weeks. 

3. It enables the brethren of the church who take 
part in the service, to come with that preparation 
which enables them to do so with the best effect ; for 
which purpose the leader can bespeak their assistance 
beforehand. 

4. Special provision can be systematically made 
for adopting the topics to the several seasons of the 
year, and for taking up missionary fields, temperance, 
and such special interests. 

5. If it is desired to have the prayer-meeting follow 
up the teaching of the Sunday-school or of the pulpit, 
the topics can be arranged accordingly. 



SOME OPINIONS OF PASTORS. IOI 

6. The experience of other brethren, in the selection 
and arrangement of topics, can be made use of by 
any pastor in relation to his own meeting. 

7. The same benefits that accrue from union in a 
common course of S. S. Lessons are made possible as 
to the prayer-meeting, when the churches of a city or 
district agree on a common list. The topic of the 
week becomes a matter of general study and conver- 
sation. Any prayer-meeting attendant is at home, if 
he " drops in " at such a sendee away from his own 
place. Perhaps, already, the religious papers publish 
" Prayer-meeting Helps." If not, they may. 

8. The possible objection, that meetings may be- 
come " cut and dry," is not realized in fact. If the 
topics are spicy in themselves, and are handled by live 
men, this will not be. Some of the driest services I 
have known, have been on the extempore plan. 

9. Should any special state of feeling arise, neces- 
sitating a departure from the printed plan, no sensible 
leader would hesitate a moment to lay it aside for one 
or more meetings. But this will not happen so often 
as might be apprehended. 

10. The experience of the churches and Y. M. C. 
Associations who have tried this plan, is strongly in 
favor of it. F. H. Marling, 

Pastor 14th St. Presby. Ch. 



102 HOW TO CONDUCT PRAYER-MEETINGS, 

Rock Island, III., April 14th, 1879. 

My dear Brother — On the matter of "Topics for 
the Prayer-meeting," I would say that all through my 
ministry, it has been my custom, in some way, to have 
the people know in advance what the subject would 
be. Sometimes I have annonnced the topic from week 
to week, and sometimes by printed list. But my pref- 
erence is for the latter method, for several reasons. 
The subjects can be carefully selected, as is not always 
the case when they are chosen and announced from 
meeting to meeting. Subjects properly related to each 
other, and in their proper and natural order, can thus 
be brought to the attention of the people. Thus, with 
care on the part of the pastor, or committee, selecting 
topics, the themes for the year can be made to form 
a concatenated series of profitable studies and medi- 
tations. In preparing the course for the whole year, 
opportunity is also given for a large variety of sub- 
jects, avoiding the narrow range of easy and familiar 
topics, to which many of us are so apt to turn for 
prayer-meetings. All of these points place, as it will 
be observed, great responsibility on the person or 
persons selecting and arranging the list for the 
year. 

Then there are other advantages quite as great. 
The people all know what the subject is to be, and, 



SOME OPINIONS OF PASTORS. 103 

if they are diligent, can come to the meeting with hearts 
full of it, ready to understand and enjoy what is said, 
even if they take no part themselves. Those who are 
accustomed to speak, can come prepared to speak to 
the point, and not to wander aimlessly in unpremedi- 
tated speech. Thus unity will be given to the meetings, 
and they will not fall into fragments like one which I 
attended some time ago, when the pastor spoke on the 
parable of the leaven, an elder following on the observ- 
ance of the Sabbath, another on the importance of 
family training, a third on the love of God, and an 
enthusiastic young brother, only a few weeks a Chris- 
tian, fervently pleading with the members, every one a 
professing Christian, to come to Jesus. 
Fraternally yours, 

J. R. Miller. 
Pastor Broadway Presby. Ch. 

" This is the third year," writes Rev. S. C. Palmer, of 
Lockland, Ohio, "that I have been using prepared 
topics in my mid-week prayer-meetings, and I unhesita- 
tingly give my testimony in favor of them. They have 
been very helpful to me, in that I have a subject always 
ready. They add much to the interest of our meetings, 
the brethren who study them being ready with some 
thought in harmony with the subject — the sisters also 



104 HOW TO CONDUCT PRAYER-MEETINGS. 

adding their help by way of parallel Scripture, eithei 
recited or read. 

" Sometimes a subject seems bare when we first take 
it up, but study, and a comparison of ideas, always bring 
rich fruit. To us it is also a pleasant thought to re- 
member that many others of our brethren elsewhere are 
engaged in the study of the same passage at the same 
time. 

" My private opinion is, that this whole subject of 
prayer-meeting topics is yet in its infancy. 

" I predict that the day is near when all Christian 
people will be engaged at the same time, upon the same 
passage, in their prayer-meetings, and that our religious 
papers will employ the best talent to prepare each week 
an article for aiding the general reader in getting ready 
for the prayer-meeting. 

" If that time comes, of course we shall have an abun- 
dance of literature upon the subject. My opinion is 
that very much good might now be done, if our religious 
papers would establish a prayer-meeting department, 
and invite the pastors of our churches to contribute 
their plans and methods. 

" My heart is in the improvement of the prayer- 
meeting" Fraternally, etc. 

S. C. Palmer. 
Pastor, Lockland, Ohio. 



SOME OPINIONS OF PASTORS. I05 

Experience has been long considered a good teacher 

The writer has learned in this school that "topics 
for the prayer-meeting " are useful both to pastor and 
people. It saves the pastor many a precious moment' 
looking for the right passage, or subject, for the next 
meeting. 

It gives the people an opportunity to know in advance 
the theme for the evening, and to make some prepara- 
tion, if disposed, for participating in the services. 

It tends to secure system in the weekly instructions, 
which is one of the essentials to growth in. grace. 

The past year, which is the first in which I have used 
printed topics, has been the most satisfactory one of my 
ministry in this department \ and I do not hesitate to 
commend the plan heartily to those who have not 
tried it. 

J. D. Kerr. 
Pastor 17th St. Presby. Ch., Denver, Col. 

ATTLEBORO , Falls, Mass., April 7th, 1879. 

Bro. Thompson — I can cordially respond to your re- 
quest, for in my experience I have found the giving out 
of- " topics " to be remarkably efficient. Those who 
wish to flood a meeting with " experience " which is no 



106 HOW TO CONDUCT PRAYER-MEETINGS. 

experience, and with " testimonies " which, as they give 
them, are often worse than total silence, object on the 
ground that topics narrow the range and hamper their 
freedom. But I have thought the topics good on this 
very ground. 

I have also found my people willing to give some 
preparation to the prayer-meeting when they knew the 
topic. God bless you for your labor of love in the 
grand prayer-meeting work, which draws more on my 
nervous system than my pulpit labors. 
Yours truly, 

F. D. Kelsey. 

Topics, selected and announced beforehand, are use- 
ful in promoting and increasing the interest in the 
prayer-meeting in several ways. There is a degree of 
curiosity in every individual, and this is awakened and 
becomes alert when a topic for discussion is announced. 
The curious ones will come, then, to hear what the 
pastor or others may have to say on this subject, and 
the Spirit of the Lord may direct the word of power 
and salvation to their souls. The thoughtful ones will 
meditate and ponder over the topic, until they become 
so interested that they will speak to others, and thus 
the interest will grow and widen, and when the time for 



SOME OPINIONS OF PASTORS. I07 

prayer-meeting comes, there will be several persons 
"full of the subject." The reading ones will run 
through their books and papers to find something bear- 
ing on the topic, and thus will bring their minds into 
the right channel, and come to the meeting with fresh- 
ened ideas and new zeal. The praying ones will have a 
subject upon which to frame their prayers, and in this 
way will easily get out of the " old ruts " and " set 
phrases," and come to the house of prayer with an 
entirely new stock of feelings. The singing ones will 
select their songs and key their voices in adaptation to 
the topic, and thus the music will be with the " under- 
standing " as well as " with the spirit." Above all, by 
announcing the topic, the pastor has committed himself 
to the study of the subject, and then, by the help of the 
Spirit, its elaboration will be for the profit of all. 

C. W. Carter. 
Pastor M. E. Ch. Bastrop, La. 

Detroit, April 24th, 1879. 

My dear Brother — What I deem of the highest 
importance is the furnishing the members of the 
church with a printed scheme of topics, so that they 
may know beforehand the subject to be talked and 
prayed about. Those who take part in the meeting 



Io8 HOW TO CONDUCT PRAYER-MEETINGS. 

will thus come prepared to speak, and all will take 
far more interest in the conference than they otherwise 
could. We would on no account abandon the plan 
of prayer-meeting schemes. 

Truly yours, 

Geo. D. Baker, D. D. 



Rev. L. O. Thompson : 

Deposit, N. Y., April 14th, 1879. 

Dear Brother — About two years and a half ago, I 
introduced such a series of topics in the prayer-meeting, 
printing a few slips for distribution from month to 
month, on a little hand-press I have. On doing so, 
there was, to my mind, an evident increase of interest on 
the part of those attending, and much more point in the 
prayers and remarks of those taking part in the meet- 
ing. This plan was followed through the last year and 
a half of my last pastorate. To show how it was liked 
by the membership, I have only to say, that though 
vacant for nearly a year, they kept up their meetings in 
the same way, sending to me for a list of subjects, and 
I believe are pursuing the same plan to-day. 

I came to this place last May, and at once proposed 
and put in operation the list of topics, and I am satis- 



SOME OPINIONS OF PASTORS. I09 

fied that the meetings have increased both in numbers 
and interest, and that those attending are generally 
pleased, and I trust edified. 

From this experience then, I am prepared to say 
that the plan is a good one, and works well. My 
methods of conducting, I vary. One week it will be a 
Bible-reading ; another, I will divide up the topic or 
passage of Scripture into parts, or subjects, or ques- 
tions, and ask three, four, or five each to talk on one 
which I assign them ; or I sometimes leave the meeting 
to their spontaneous thought on the subject. Thus I 
try to have variety as well as unity in my meetings. 
_ I remain yours fraternally, 

Jas. B. Fisher, 
Pastor, Deposit, N. Y. 



Owatonna, Minn., April 15th, 1879. 
Rev. L. O. Thompson : 

Dear Brother — I have been using the topical system 
in my prayer-meetings since the beginning of the pres- 
ent year. While this is not, perhaps, a sufficient length 
of time in which thoroughly to test the system, yet I 
am convinced from my brief experience that the plan is 
an admirable one, and that if faithfully followed it 



HO HOW TO CONDUCT PRAYER-MEETINGS. 

would invariably result in awakening a deeper interest 
in the meetings of our churches for prayer and the 
study of the Word. With us the plan is working well, 
and I am sure the same will prove true of any other 
church, if care is exercised in the selection and arrange- 
ment of the topics. Fraternally, 

C. H. DeWolfe. 
Pastor Baptist Ch. 



CHAPTER XL 

Some Views of Ministers. 

On the Advantages to be Derived from Using Uni- 
form Subjects. 

THERE is, at the present time, a marked tendency 
in the direction of a number of churches, unit- 
ing to use the same topics for their prayer-meetings. 
There are as many as five or six series oi lists being 
used in concert by as many different clusters of Chris- 
tians in their circles of prayer, and I know not how 
many others there may be, who are associated for the 
same purpose. If subjects should be made uniform 
for all Christian churches, we should secure still more 
thought, preparation, prayer and exposition for them. 
Religious papers would then be willing to devote a 
portion of their space for hints and methods to in- 
crease the efficiency of this branch of the church's 
work. The persons having the greatest wisdom, skill 
and experience would be chosen for the annual com- 
mittee to select a list of topics for each year to 
cover the various ranges of Christian experience, fel- 
lowship, communion and relative duties to God and 
in 



112 HOW TO CONDUCT PRAYER-MEETINGS. 

to fellow-man, as these find illustration and enforce- 
ment in the Word of God and are " profitable for 
doctrine, for reproof, for correction, for instruction in 
righteousness ; that the man of God may be perfect, 
thoroughly furnished unto all good works." 

Such a custom may prove useful in drawing Chris- 
tian denominations still nearer to each other. All the 
fruit that the International series of S. S. lessons has 
been bearing, will be borne by uniform Scriptural 
topics for the prayer-meeting. There is not that 
bitterness n^,nifest .between sects and denominations 
that formerly existed. Uniform texts of Scripture for 
circles of .prayer would prove a standing evangelical 
alliance, and draw Christian hearts nearer to God and 
nearer to each other. To pray over the same sub- 
jects from the Bible, on each recurring prayer-meeting 
night throughout the year, would bear a harvest of 
fraternity, sweetness and love. It would also prove of 
great help to churches without pastors and stated 
supplies. 

It gives me pleasure to be able to introduce some 
views of the clergy on advantages to be derived from 
using the same subjects for the weekly prayer-meeting. 
The first article was written by the Rev. J. C. McClin- 
tock, and presents the whole matter in a clear and 
philosophic light that must secure for this chapter a 



SOME VIEWS OF MINISTERS. 113 

greater share of public attention than I could hope 
to secure in any other way. This article was first 
printed in the Herald and Presbyter of Cincinnati: 

"Some people," he writes, "are born full of objec- 
tions. They are ready with a protest against the 
nurse's first handling, and all subsequent experiences 
find them in the same mood. Irish fashion, they are 
bound always to see the other side of anything offered 
them first ; and one of the surest ways to win them, 
is to oppose them. But, after all, they are a most 
vigorous and valuable element in society. I used to 
be out of patience with their ways — always pointing 
out the weak spots in the plan, and seeing the dangers 
in the way, and cooling off the ardor of thoughtless 
enthusiasts. But I confess now to a growing respect 
and sympathy for the constitutional and chronic objec- 
tor. It is a good plan to look at the other side before 
leaping into any new project. So I have tried to look 
up some of the objections that are sure to be made 
against the idea of uniform topics for the prayer-meet- 
ing, and to question these objections by the facts of 
experience : 

" 1. The proposed plan of uniform topics can not 
meet the wants of the individual churches. No com- 
mittee can know the condition of all the churches, and 
what might suit one would not suit another. 



114 HOW TO CONDUCT PRAYER-MEETINGS. 

" The same objection was made against the idea of 
uniform topics for the Sunday-schools, and it was car- 
ried further. They said the classes of the same school 
can not be united in the study of the same lesson. 
But experience shows they can. You recall Mr. Mc- 
Cook's answer to this objection : ' The joint that would 
make a good roast for the adults would also make 
a nourishing broth for the children.' It depends on 
the cooking, you see. If the topics of the prayer- 
meeting cover the ordinary range of subjects, practi- 
cal, experimental and doctrinal, that are needed in an 
average church they will be very likely to suit exactly 
the church at large. God's word has a wonderful 
adaptability to the experiences and wants of men 
and women everywhere. God's promise, ' I will help 
thee,' may come with equal force and comfort to the 
poor tired seamstress who is almost broken down by 
the drudgery of her life, and who has come to the 
prayer-meeting for encouragement ; and to the busi- 
ness man who has the perplexities of a trade worth a 
million dollars tormenting his brain. 

" 2. This plan allows no opportunity to take advantage 
of passing events, or the providential circumstances 
of the pastor and people. The topic for the evening 
may find some congregation in the house of Bochim. 
It is true that sometimes the passage of Scripture, 



SOME VIEWS OF MINISTERS. 115 

in course, may not be what the pastor would have 
selected to meet the circumstances of his people. In 
such exceptional cases let him depart from the regular 
course. Just as we do in Sunday-school. But this 
departure will not be called for very often. So full 
of truth is God's Word, and so flexible is it, that there 
are few passages or chapters that may not be so ap- 
plied as to meet the present wants of the people. 
Most of the Word can be read in the light of to-day's 
trials or duties. 

" 3. This plan would interfere with the liberty of 
the pastors in their peculiar province. It would in- 
terrupt their plans of work. Most pastors could lay 
out a course of study and plan a set of prayer-meeting 
topics for their own people, that would be better 
adapted to them than any that a committee could 
furnish. 

"This is all true — probably. But, as a matter of 
facts, few pastors or churches have a regular plan of 
work for the prayer-meeting. Many pastors give but 
little time to the study of the prayer-meeting topic, 
and often there is no topic selected until the pastor 
opens the Bible in the meeting. A carefully arranged 
series of topics would secure more preparation on the 
part of the pastors, and it would also stimulate the 
people to the study of the Word. 



I l6 HOW TO CONDUCT PRAYER-MEETINGS. 

" 4. Where is this thing to end ? Pretty soon a com- 
nittee will be laying out topics for the pulpit ; and we 
will have our ministers asked to preach through a 
yearly programme of texts. 

" Well, if the worst must come, why not ? There 
would be fewer old sermons preached. Pastors would 
be relieved of the worry and waste of time caused by 
the weekly hunt for a 4 subject for next Sunday.' They 
would, many of them, preach over a far wider range 
of topics than they do now, and they would have a 
good excuse for some plain sermons on delicate sub- 
jects, which, if they were not in regular course, might 
be considered very personal. 

" I have an experience of two years' use of a pub- 
lished list of topics for the prayer-meeting. It has 
worked well, and has done us great good. See here : 

" 1. The pastor studies for the prayer-meeting a 
great deal harder than he used to. He must. For 
the people are studying too, and he must bring the 
water from fresh springs. The stagnant pool will 
not do. 

"3. The people study the Word more. They find 
topics that appeal to their present wants, and that are 
illustrated by their experience of the day in the shop, 
store, field and house. The Word has a more prac- 
tical relation to every day life than before. 



SOME VIEWS OF MINISTERS. 117 

" 3. The prayer-meetings are interesting. This re- 
sults from the facts above named. Pastor and people 
come to it already interested. They don't have to 
spend three-fourths of the hour ' getting up ' an 
interest. 

"4. There is unity of thought and effort. Prayers 
have a point and directness caught from the subject. 
There is less scattering shot than under the old plan. 

" 5. The printed list placed in the Bibles of the 
people serve to keep the fact of the prayer-meeting 
before them. It is an announcement every time they 
see it. And the neat card furnishes the handiest 
possible invitation to strangers to come. 

" Try it, brethren, and let us have the strength and 
interest that are born of united effort." 

Dear Sir — My opinion on uniformity, etc., is shown 
by the fact that I, years ago, started the matter, so far 
as T know, without a precedent to follow, and intro- 
duced a uniform scheme in all the Presbyterian churches 
of Detroit, and afterward in the Presbytery started a 
similar scheme. I send a copy of both in another 
enclosure. 

Could the religious papers treat the topic as the 
S. S. topic is now — only prayer-meeting-wise — what an 
incalculable help to the feeble churches, many of whom 



Il8 HOW TO CONDUCT PRAYER-MEETINGS. 

have no minister. And what an advantage in giving 
prominence to the spiritual and practical character of 
the church-meeting ! But the whole thing must be flex- 
ible, not rigid or frigid ; in revivals or unusual state of 
things must of course give way, and so to monthly 
concert. What a blessing if one night could be uniform, 
and the first meeting of the month be a concert for 
missions ! Aethur T. Pierson, D. D. 

Detroit, Mich. 

- Vincennes, Ind., April 24th, 1879. 
Rev. L. O. Thompson: 

Dear Sir and Brother — In my ministerial experience 
I have found the prayer-meeting the one most difficult 
to conduct satisfactorily, and yet my conviction of the 
very great importance of it as a meeting has been con- 
stantly increasing. I have been as conscientious in my 
preparation for it, and have expended as much thought 
and care upon it, ordinarily, as upon any other one 
service. I am firmly convinced that work done here is 
profitable, and yields large -returns. 

I have been much interested in and helped by your 
recent book on "The Prayer-Meeting," and I, for one 
would be heartily glad if our churches could adopt 



SOME VIEWS OF MINISTERS. II9 

some plan by which we might have uniformity in these 
services, instead of the too often and largely unsatis- 
factory methods which have been obtained. Invited 
by your note to express my views, I do so in favor of 
the system in which you, for one, have already done 
most commendable work. I believe that by a uniform- 
ity of topics in our various churches, the bond of union 
between us would be strengthened and spiritualized, for 
we would feel emphasized the great fact that we are 
one in praying over God's Word, and pleading with 
Him on the mercy seat. 

For three years I have used a printed list of topics 
in my prayer-meetings. My success in inducing the 
members to take part has not been what I have hoped 
for, but we are all assured that it is good to have our 
printed list. This is in the hands of all our members, 
and I frequently announce the subject on Sabbath 
morning, in addition. Very generally the passage is 
read, and thought upon, and prayed over, by those who 
attend the prayer-meeting. There is an advantage in 
having the subject known beforehand, not only by those 
who pray in public, and speak, but by those whose 
voices are not heard, but who are mighty in prayer. 

Very generally the subjects have been appropriate 
for weeks and months at a time. If for any peculiar 
occasion a change is desirable, the change is easily 



120 HOW TO CONDUCT PRAYER-MEETINGS. 

made and announced. I shall continue to use a printed 
list of subjects, so long as I feel that God blesses the 
plan as He has done. We have a perpetual revival in 
our church. The prayer-meeting is loved by the people. 
Our attendance is over a hundred, unless something 
extraordinary interferes with it. I thank you most 
heartily for the good I have already received from your 
work, and pray that the abundant blessing of God may 
still rest on your labors. 

Yours for the Master, ** 

E. P. Whallon. 

My dear Sir — Your note of the ioth inst. is before 
me. I have no confident opinion to express on the 
question of uniform topics. The analogy between the 
Sunday-school and the prayer-meeting is not so close as 
to make it certain that what is good for one is equally 
good for the other. The adoption of the uniform les- 
sons for the Sunday-school has given a new impulse 
and cast to the Sunday-school work, and especially to 
the study of all parts of the Holy Scriptures in connec-^ 
tion therewith. I do not, however, feel sure that it 
will be best to keep it up always. 

The uniform topics for the prayer-meeting, I should 
think, (without having had any experience under their 
adoption), might work favorably to correct the loose, 



SOME VIEWS OF MINISTERS. 121 

helter-skelter, aimless exercises, which often fill up the 
hour to little good purpose. On the other hand, free- 
dom and spontaneity are essential qualities for a profit- 
able meeting, and there is reason to fear that, if the 
exercises are brought under a rule of uniformity in 
respect to topics, it will tend to formality and stiffness, 
too much like praying by the book. The golden mean 
is between these extremes. It seems to me well to give 
the churches a chance to try the experiment of coming 
into uniformity and concert of action, though it may be 
but a temporary thing. I welcome any measure which 
will tend to extend and intensify interest in the prayer- 
meetings of the church, and to deepen the spiritual tone 
of such exercises. 

Very truly yours, 

A. L. Chapin. 

Dr. Chapin, who is president of Beloit College, and 
one of the editors of Johnson's " New and Universal 
Cyclopedia," has served on the committee that selected 
the subjects for the Sunday-school. It is to be hoped 
that the danger he thinks connected with this use may 
be avoided. There is no inevitable connection between 
"formality and stiffness " and an announced topic. 
" Where the Spirit of the Lord is, there is liberty." 



122 HOW TO CONDUCT PRAYER-MEETINGS. 

" I can not see," writes the Rev. R. W. Fletcher, of 
Parma, Mich., " why uniformity in topics for the prayer- 
meeting would not secure all the advantages that are 
secured for the Sunday-school in uniformity of teaching. 
Beside securing these advantages, it would facilitate 
Christian union, and especially if we could arrange for 
gatherings similar to our Normal classes. It is good to 
study the Word together. It must certainly be good 
for us to unite our prayers — for all Christians of the 
various churches to pray together. Where we have 
tried it to any considerable extent in this section of the 
country, we have found it to be a success." 

Dear Bro. — I find from experience, uniformity of 
topics for prayer-meeting to be an advantage in break- 
ing up set forms of prayer, in encouraging special 
preparation on the part of all who take a part, espec- 
ially the leader, in causing short, pointed remarks and 
prayers, in causing Scripture verses to be committed 
to memory, and repeated on the topic for the meet- 
ing, and in awakening and sustaining a lively interest 
generally. Respectfully, 

M. V. B. Vantisdale. 
Pastor Green Valley, 111. 



CHAPTER XII. 

Typical Prayer- Meetings. 

I DESIGN here to give a variety of incidents to 
illustrate in one way and another the heading of 
this chapter, that each one may see for himself how 
prayer-meetings are killed, what need there is of im- 
provement, and in what way they may be improved. 

Dr. Gray, editor of the Interior, on his way home 
from the last General Assembly at Saratoga Springs, 
had to wait for change of cars at Schenectady, and 
among other things which appeared in his paper for 
June 5th, was a brief account of a typical prayer- 
meeting which he attended whilst the slow hours 
were creeping along : 

"Thence we strayed," he wrote, "up the ancient 
streets of Schenectady, in search of the Reformed 
( Dutch ) church, where a prayer-meeting was in prog- 
ress. The building is modern and very graceful in 
architecture. Worship -had begun when we entered. 
There were present eight men and fifty-six women. 
An old brother rose, and in a most melancholy 
tone began an exhortation which seemed interminable. 
123 



124 HOW TO CONDUCT PRAYER-MEETINGS. 

So far as it had any ideas, they were warnings to the 
women to repent and believe — the women, because 
the seven men other than himself were evidently 
saints. On he went, and on and on, more and more 
dolorous. At the end of his speech he started off 
on a long prayer, and at the end of the prayer 
began a horrible caricature of singing a hymn, which 
he sang solo, and only stopped after he had both 
missed the tune, and forgotten the words. One or 
two other lamentable prayers were made, and that 
deplorable prayer-meeting was at an end. There are 
doubtless many other such cases. Are not the author- 
ities of a church greatly at fault where such misguided 
but well-meaning brethren are not silenced, and kept 
silent, in the prayer-meeting ? " 

This was followed by another article the week after, 
which showed that editor Gray was more fortunate 
in the next prayer-meeting that he struck : 

" We gave a description," said he, " of a prayer- 
meeting in which were one prayer-meeting killer, seven 
other brethren, and fifty-six ladies, and mentioned that 
the affair was not very enjoyable. We have discovered 
another of a character very different. There were about 
a hundred present, of whom not over two-thirds were 
ladies. Where the brethren are not out-numbered by 
the woman over two to one, there should be no com- 



TYPICAL PRAYER-MEETINGS. 12$ 

plaint made of their lack of interest in spiritual things. 
Well, in this prayer-meeting there was not the first 
syllable of prayer-meeting cant or formality. The pas- 
tor took his seat and a hymn was sung. He then 
said that this was to be a voluntary meeting through- 
out, and asked from each one present a text of Scrip- 
ture which was held as specially precious. Promises, 
precepts, doctrines concerning Christ and Christian 
duty were quoted by men, women and youth, with no 
undue haste, but with no delay. The pastor made 
comment on each text — sometimes using not more 
than three words in referring to the pith of the Scrip- 
ture idea. After a time a hymn was volunteered, and 
then a brief prayer which followed in the line of thought 
suggested by the text. Then came more Scripture sen- 
tences. It was observable that the text followed lead- 
ing thoughts, one text suggesting another. The meet- 
ing was closed by a few appropriate remarks by the 
pastor and a hymn volunteered by one of the com- 
pany. The most alert interest prevailed from first to 
last. There was not a moment wasted, nor one in 
which the pleasing and varied movement of thought, 
prayer and singing, flagged or dragged. It would 
require a minister of extraordinary powers in the pul- 
pit to hold attention so closely, and afford at once 
so much profit and pleasure." 



126 U HOW TO CONDUCT PRAYER-MEETINGS. 

By this time his paper had got to Schenectady, and 
as is supposable, called forth a spirited rejoinder. Dr. 
Gray, however, as he always does, rose equal to the 
occasion, and kindly planted a few blows upon the 
layman's letter, by way of improvement. Both are 
now given as they originally appeared : 

" That Prayer-meeting at Schenectady. 

" In glancing over your issue of the 5th, my eye 
rested upon a paragraph in which you pay your re- 
spects, somewhat severely, it strikes me, to this an- 
cient and time-honored burgh, and also to a prayer- 
meeting into which you found your way. Without 
stopping to criticise your remarks upon our city, cal- 
culated as they are, to give a stranger not only an un- 
favorable but a decidedly erroneous view of its gen- 
eral appearance, permit me a word or two upon your 
remarks upon the prayer-meeting referred to. In the 
first place, we do not question the correctness of the 
statement concerning the number present, which is 
placed definitely at sixty-four, namely eight men and 
fifty-six woman. In no other way could this result 
have been reached but by careful, conscientious count- 
ing. To have enhanced the interest connected with 
this important statement, the number of children 
present (if any), of each sex, should also have been 



TYPICAL PRAYER-MEETINGS. 1 27 

mentioned, as the question will possibly for years 
to come, plague the minds of the readers of The 
Interior: Do or do not children, as a rule, form a 
part of the audience of a Schenectady prayer-meet- 
ing ? particularly in the Reformed (Dutch) denomina- 
tion. Such an omission is unfortunate. On one point, 
however, you are more precise. You state that 'an 
old brother addressed the meeting.' This is true, and 
if your writer were as intimately acquainted with him 
as one of those whom he addressed, his strictures, we 
are very sure, would have been tinctured with more of 
that charity so highly commended by St. Paul. The 
1 brother' alluded to, has passed his fourscore and four, 
and although the weight of so great an age begins to 
press heavily upon him, his heart still beats strong 
and warm for the cause of his Master, whom he has 
so long served ; and for his much-loved church. Re- 
siding as he does at a distance from the city, it is but 
seldom that he attends an evening meeting, perhaps 
three or four times in a twelve-month. Is it strange, 
then, that when he is able to come, he feels an earnest 
desire to perform what he feels to be a sacred duty. 
The evidences of his failing mind only serve to win 
to him still more closely, those who have learned to 
love and venerate the aged disciple. His voice, in 
song or exhortation we know will be heard in its ac- 



128 HOW TO CONDUCT PRAYER-MEETINGS. 

customed place not many times in the future, for it 
will soon be hushed in death. Because he ' misses the 
tune/ or ' forgets the words/ of one of the hymns 
he learned in his younger days, shall he be silenced, 
as your writer unfeelingly suggests ? Because he tells 
the same old story two or three times a year, shall the 
privilege to do so, which he so highly prizes, be denied 
him ? What sort of an estimate would any of us be 
likely to put upon the Christianity of the early church 
if the venerable apostle John, after his oft-repeated 
injunction, ' Little children, love one another/ had re- 
ceived from the elders the reproof, ' Misguided brother, 
your remarks are not edifying. You had better re- 
frain from speaking in meeting.' Our brother's evi- 
dent sincerity and trembling voice made, it seems, no 
appeal to the sympathy of a fellow disciple. But may 
we ask why, in a gathering of ' two or three ' met in 
the name of the Head of the church, did not our 
brother from Chicago feel it a privilege to bear his 
' testimony.' If the meeting was cold, perhaps a word, 
or prayer, uttered by him, might have fanned the 
smouldering embers into an ardent flame, 

" Layman." 
"remarks. 

" Such an aged saint as our correspondent describes 
has a right to tolerance, to almost any extent, of the 



TYPICAL PRAYER-MEETINGS. 129 

infirmities which come with great age. The writer 
did not suspect an age so great, and being a stranger, 
casually happening into the meeting, could only sketch 
it in the light that there appeared. It was furthest 
from his purpose to attack any one. The prayer-meet- 
ing was but a typical one, though perhaps extreme, 
of a class ; and it was employed merely as an illustra- 
tion. The fact remains, however, that our good con- 
tributor is displeased that we should refer in terms 
not commendatory to a prayer-meeting in which only 
one-seventh of those present were men, and in which 
the services were gloomy and depressing, and not by 
any means only because a good old man indulged 
in a talk which was not interesting. Such prayer-meet- 
ings need stirring up. If they will not bear a photo- 
graphic description in a newspaper, how will they bear 
the continual review of the Master ? " 

I followed these pieces with a letter to Dr. Gray 
which was published on July 3d, under the caption 

" Other Schenectady s." 

" I carefully laid aside that article on the Schenectady 
prayer-meeting which lately appeared in The Interior. 
I knew that it was foreordained to become famous. 
A second article, the week following, to describe a 
meeting in which ' there was not the first syllable of 



130 HOW TO CONDUCT PRAYER-MEETINGS. 

prayer-meeting cant or formality ' only confirmed me 
in that opinion. That article was also marked and 
laid aside. To-day comes The Interior, with article 
number three, entitled. c That prayer-meeting at 'Sche- 
nectady.' ' I told you so.' That, too, is marked and 
laid aside. And now that the ball is fairly got in 
motion I suppose other contributions in the same line 
are in order. Here is mine : I was narrating the spicy 
contents of articles one and two to a retired minister 
of our city, as introductory to the reading of number 
three. 'Well/ said he, 'that reminds me of a prayer- 
meeting I went to conduct, by invitation, in this city 
not long ago. When I got to the meeting I found 
but one man present; all the rest were women. I 
did not know him, but, seeing him there, T took him 
to be a Christian, and called on him to pray. He 
responded. Presently another man came in, and think- 
ing that if he was not a Christian he would not be 
there, I likewise called on him. He too offered prayer.' 
Now, the full force of his three-men prayer-meeting 
story is only brought out in connection with the fact 
that the good brother who undertook to lead the meet- 
ing had suffered a partial stroke of paralysis while on 
a visit to Missouri over a year ago, and it so happened 
on this particular night that his tongue somewhat failed 
him and refused to articulate distinctly. And now, 



TYPICAL PRAYER-MEETINGS. I3I 

that I am speaking about him, I may say to the great 
praise and honor of this retired minister, who has 
preached the Gospel over half a century, that though 
he is nearly an octogenarian, yet he is as regular and 
prompt in his attendance on Sabbath and prayer-meet- 
ing services as the clock. If he is not present, I know 
in advance he is sick, or conducting a meeting for 
somebody else. What a continuous sermon his ex- 
ample is preaching ! " 

There is a type of another meeting not far outside 
of the State of New York. A young girl, visiting a 
church after an absence of five years, wrote back to 
her father, who had been its pastor, that she found the 
prayer-meeting just where it was when they left. Its 
members sat in just the same seats, in the same parts 
of the house, the same hymns were sung, the same 
brethren repeated their well-conned prayers of the days 
past, and the story-telling brethren had just the some 
reminiscences and experiences to relate that she had 
become familiar with half a decade of years ago. Now 
it is self-evident that nothing else in the world than 
duty (what a grand thing to see a life shaped and con- 
trolled by duty) keeps up the attendance of meetings 
like these, as juiceless as a dried-up orange. But is 
there not a better way ? 

In closing this chapter, and as introductory to the 



132 HOW TO CONDUCT PKAYER-MEETINGS. 

one that shall follow, I will give an account of a minis- 
ter's visit to a neighboring prayer-meeting, which was 
published in The Preacher and Hoiiiilitic Monthly, Jan., 
1879, and this account will show that the prayer-meet- 
ing service is as difficult of management as any con- 
nected with the church. 

To the editor, Rev. J. K. Funk — I enjoyed the lux- 
ury of attending a prayer-meeting a few evenings since, 
outside of my own church. It is a celebrated one, 
known throughout our city for its size and vigor. 
Many hundred conversions are reported as having 
taken place in it during the past few years. As on this 
evening I held no meeting, I thought I would go down 
and study the secret of my neighbor's success in the 
management of his prayer services. I was twice sur- 
prised during my hour's stay. 

First, I saw nearly half the large audience slip out 
of the room during the first quarter hour of the exer- 
cise, and this because the pastor was not present. In 
vain the leader, who proved a good man for the place, re- 
minded the audience that " One, greater than our pastor 
has promised to meet with us." Either, thought I, that 
retiring audience did not believe the promise, or did 
not come to meet that greater One. In either case, 
there seemed to me to be a fatal mistake in the teach- 



TYPICAL PRAYER-MEETINGS. 133 

ings those people had been accustomed to hear. No 
congregation who gather in the regular place for prayer 
once a week, rightly instructed, will desert the meeting 
because the leader they expected is not present. A 
crowd is not sure proof of success. Even conversions 
are but people starting right; if the work ends with 
starting, it is a miserable failure. 

Secondly, I was again surprised at an onslaught one 
of the speakers made on my favorite revival hymn, 

" Come, humble sinner, in whose breast," etc. 

Said he, " That hymn sends a shiver all through me 
whenever I hear it read or sung, for it expresses a 
doubt of a repentant sinner's acceptance with God. 
The sinner in the hymn is represented as approaching 
God distrustingly. He lacks faith, the very essential 
of acceptance. Then, in the last stanza, he is made to 
express joy at the thought of meeting destruction while 
seeking divine mercy : 

" That were to die (delightful thought) ! 
As sinners never die." 

As if that would be any satisfaction to a ruined soul ! 
Really that hymn, after that speech, did not seem so 
faultless to me as it did before. But is the prayer- 
meeting a place for criticism, even though it be of the 
above nature ? A Clergyman. 



CHAPTER XIII. 

The Prayer-Meeting a Growth. 

IT is not to be looked for that our prayer-meetings 
shall become all of a sudden just what they ought 
to be in spiritual profit and attractive power. The 
model prayer-meeting is a plant of slow growth. It is 
not a century plant, neither is it an annual ; but it takes 
years to bring it to maturity and full fruitfulness. 

The pastor and the people need to entertain similar 
ideas about the prayer-meeting, and its true place in the 
church, that thus they may co-operate, and zealously 
work together for their attainment. For instance, if 
the people think that the prayer-meeting ought to be an 
"evangelistic service," and the pastor thinks that it 
ought mainly to be a meeting for spiritual conference 
and edification, or vice versa ; then it is hardly to be 
looked for that they shall develop much harmony and 
enthusiasm in seeking their ideals. But if pastor and 
people can unite on the same ideals, it may reasonably 
be expected that they will do all within their power to 
realize them. 

There is, too, in every church, a greater amount of 
134 



THE PRAYER-MEETING A GROWTH. 135 

receptive gifts than of donative. There are more 
habitual listeners, than habitual participants. There is 
a rich capacity for song, and speech, and prayer, that 
lies dormant in the church. It will take time to de- 
velop this wealth of resources in the church, and bring 
it into efficient service. Dr. James B. Shaw, pastor of 
the Brick Church, Rochester, has given this excellent 
advice to the members of his church, " Consent to be 
habitually silent, only after making the most strenuous 
and repeated endeavors to acquire self-possession. 
You may be a very useful Christian, and yet be unheard 
here, but if you can overcome your infirmity, it will 
greatly increase your usefulness/' The Rev. J. K. 
Funk, editor of The Pi-eacher and Homilitic Monthly, 
reports Mr. Beecher as saying, " The good prayer- 
meeting is* the result of years of patient work. Our 
prayer-meeting in Plymouth Church for the first five 
years of my labor amounted to little ; at the end of the 
next five years it did not amount to much. But then 
my work began to tell. I had to train up men in my 
idea of a prayer-meeting." 

Christian experience is the work of the Holy Spirit 
in us, to which testimony should be given in the prayer- 
meeting, for the profit and instruction of the household 
of faith. Now, it is evident the bringing into efficient 



I36 HOW TO CONDUCT PRAYER-MEETINGS. 

service this talent, will of necessity add to the interest, 
the instruction, the spiritual refreshment, and' the at- 
tractive power of the prayer-meeting. 

But it is needful, also, to instruct the people in the 
elements of a good prayer-meeting. Some are apt to 
speak too long, or to pray at too great length, and thus 
to repeat themselves and become prosy, as well as de- 
prive others of the privilege of taking part. In the 
interview referred to above, Mr. Beecher said, " The 
prayer-meeting is for the edification of a great many 
more than those who pray. I know just what kind of a 
prayer-meeting I want. When one talks or prays too 
long, I manage, usually without giving offence, to drop 
an effective hint. I sometimes say, as the long-winded 
brother is taking his seat, that was a good prayer — the 
first five minutes. If one is speaking too long, and has 
got into a rut and can't get out, which often happens in 
a prayer-meeting, I put a question to him to divert his 
thoughts, and am answering my own question before he 
is aware of it. Then I have got the reins again. 
There must be no dullness. Better have dullness in 
the regular Sunday service than in the prayer-meeting. 
I prepare specially for these meetings. I usually talk 
without getting up off my chair, in an off-handed man- 
ner, on some questions which involve religious experi- 



THE PRAYER-MEETING A GROWTH. 1 37 

ence. I seek to answer questions — encourage the 
asking of questions which have to do with personal 
experience. In this way the meetings are instructive 
and inspiring." 



CHAPTER XIV. 

How Shall we get Members to take Part ? 

PERHAPS too high an estimate is placed upon 
speaking gifts. The gift of eloquence is a re- 
markable power which ambitious men earnestly covet, 
and but few possess. A speaker at the bar, on the 
rostrum, in the political arena, or upon the floors of 
legislative chambers, may speak for applause, and 
receive it, and be stimulated by it to higher efforts ; 
but such influences and actions find no place in the 
room for public prayer and social praise. Are Chris- 
tians, then, to make no efforts to speak, but content- 
edly remain silent ? No. Their speaking should not be 
a mere duty, but a pleasure and privilege, rendered such 
by a fulness of love and heart, out of whose abundance 
prayer, praise, and testimony shall spring on winged 
words. Why should not the motives which prompt 
men to praise God, and to speak and pray when the 
church is gathered together in the name of Christ, be 
still higher than the ambition for power and applause ? 
It is, and would be so esteemed, if our lives were more 
holy, and our efforts were more judiciously and regu- 
larly put forth. 
138 



HOW SHALL WE GET MEMBERS TO TAKE PART. 1 39 

Inasmuch, then, as those motives are absent which 
stimulate men to seek possession of the speaking gifts 
in other departments of life, how shall we get men to 
take part, when in more than a majority of cases, 
speaking is to them a heavy duty, and no pleasure ? 
The attendance may be good, fully one-half of the whole 
membership, or even more, and yet the number of those 
accustomed to speak and pray may be distressingly 
small. 

Now it may be that there are cases where some pro- 
fessors live such lives — in a backslidden state — as 
to totally unfit them for taking any part in exercises of 
a holy nature, unless they act the part of hypocrites. 
The lips of some, it may be, are closed by the variance 
between their accepted creeds and daily life. Such 
need to be revived, to have the evil spirit cast out, and 
their tongues to be touched with a live coal from off 
the altar, and then their lips will be opened to praise 
God, and thank Him for His marvellous mercy. But I 
would be far from saying that this is true of all the 
silent ones in our prayer-meetings. By no means. 
Some very excellent and useful Christians, from peculi- 
arities of temperament, have never attempted to speak ; 
or having attempted it, are utterly discouraged ; and 
yet to the praise of such, be it said, they are still reg- 
ular attendants upon the prayer-meeting. 



I40 HOW TO CONDUCT PRAYER-MEETINGS. 

But how can we assist those who ought to take part, 
and have no sufficient reasons for permanent silence, so 
that they shall become serviceable in this department 
of Christian life ? A few suggestions only are here 
offered in this direction. - 

When members are first converted, that is the golden 
moment in which to urge them to speak of Christ and 
for Christ, and to bless Cod out of such fulness of 
heart as His own Spirit has produced. And it will be 
wise, I think, for the leader, after such testimony on 
their part, to see them and counsel with them in a 
private and friendly way, so that if they are at all dis- 
couraged, and determined ever after to keep silent, the 
nature of their difficulties may be examined into, and 
their imaginary obstacles removed. Some of these 
hindrances have been presented in the previous volume, 
as well as some hints suggested in a chapter on " Helps 
to Speaking in Public.' ' You should counsel those 
who have taken part for the first time, not to be dis- 
couraged by grammatical mistakes, nor repeat to cor- 
rect them. Bishop Simpson's rule is excellent ; not to; 
stop for correction unless something false or utterly 
vicious has been said. But if something of the latter 
kind has been spoken, of course it ought to be cor- 
rected. Thus, I think, that a minister whom I heard 
in prayer, by a slip of the tongue, say — if at all con- 



HOW SHALL WE GET MEMBERS TO TAKE PART. 141 

scious of it — that he praised God because He had 
turned us " from darkness to light, and from the power 
of God unto Satan," ought not to have permitted the 
last clause to remain uncorrected ; but all mistakes of 
a grammatical or figurative nature may be safely 
allowed to pass until greater freedom and fluency shall 
give a better and clearer use of language. And there 
is such a thing as being over fastidious. Grammatical 
proprieties and rhetorical elegancies are poor offsets 
for zeal and whole heartedness. " We ought," says 
Spurgeon, " to leave room for enthusiasts, even if they 
violate every rule of grammar. A grand blundering, 
hammering, thundering, whole-hearted Boanerges, is 
worth a dozen prim, reverend gentlemen, meek as milk 
and water, and soft as boiled parsnips." 

But a very useful answer to the subject of our chap- 
ter, I have found to consist in arranging for a meeting 
in which a large number of those who have not taken 
part previously, are urged to speak, and be sure not to 
use more than two or three minutes. Tell them if 
they go beyond three minutes, you will be obliged to 
stop them, and this for the evident reason that they 
must not trespass on the time that belongs to others. 
And again, at the beginning of the meeting, announce 
it as a rule that no one is expected or will be permitted 



142 HOW TO CONDUCT PRAYER-MEETINGS. 

to consume more than three minutes ; and let those 
who have been previously urged to speak understand 
that they have perfect liberty to stop before their three 
minutes are up. Remarks two minutes long shall 
have the preference to four minutes. The shorter the 
better. A man is wonderfully helped, when he feels 
in advance that if his thoughts and his words fail 
him, he need not beat about the bush in that terrible 
ordeal of an attempt at a long address • but may stop 
at once, and shield by silence what would otherwise 
be a grieved and a wounded heart. It will be helpful 
to them, also, if each one has a text of Scripture — 
not all using the same text — on which to found his 
brief remarks. 

The following plan is given in illustration of this 
method, and is simply the account of an actual meet- 
ing. The subject is, "Result of Abiding in Christ,' , 
as contained in the passage found in St. John's Gospel 
fifteenth chapter, from the fifth to the sixteenth verses, 
inclusive. The hymns are selected from " Gospel 
Hymns and Sacred Songs," and are designed to be 
in harmony, so far as that is possible, with the sub- 
jects which they follow. If each part in this plan 
takes about three minutes, the length of the meeting 
will be an hour, and if less time is consumed in 



HOW SHALL WE GET MEMBERS TO TAKE PART. 143 

the singing, it can be filled with more prayer, so that 
in no case need the assembly be kept beyond the 
hour : 

1. Opening Hymn — No. 25. 

" We praise Thee, O God ! for the Son of Thy Love, 
For Jesus who died, and is now gone above." 

2. Scripture Lesson — Psalm 146th, and prayer by the pastor 

or leader of the meeting. 

3. Hymn — No. 48, verses 1, 2. 

" Saviour, more than life to me, 
I am clinging, clinging close to Thee." 

4. First Result of Abiding in Christ — Fruitfulness, John 

15 : 5, 6 and 8. (Remarks not to exceed three minutes.) 

5. Hymn — No. 104. 

" So let our lips and lives express, 
The Holy Gospel we profess." 

6. Second Result — Prayer is answered. John 15 : 7. 

7. Hymn — No. 93. 

"More holiness give me, 
More strivings within." 

8. Prayer. 

9. Third Result — Love. John 15: 9, 12. 

10. Hymn — No. 46, verses 1, 2 and 4. 

"Oh sing of His mighty love." 

11. Fourth Result — Obedience. John 15: 10. 

12. Hymn — No. 26. " Something for Jesus." Verses 3 and 4. 

" Give me a faithful heart — likeness to Thee — 
That each departing day henceforth may see." 

13. Prayer. 

14. Fifth Result — Joy. John 15: 11, 12 and 13. 



144 H0W T0 CONDUCT PRAYER-MEETINGS. 

15. Hymn — No. 100. 

" My heart that was heavy and sad, 
Was made to rejoice and be glad." 

16. Sixth Result — Fellowship. John 15: 14,15. 

17. Hymn — No. 114; verses 1, 2 and 3. 

" Blest be the tie that binds 
Our hearts in Christian love ; 
The fellowship of kindred minds 
Is like to that above." 

18. Seventh Result — Service. John 15: 16. 

19. Hymn — No. 122. 

" Work, for the night is coming ; 

Work through the morning hours; 
Work while the dew is sparkling ; 

Work, 'mid springing flowers ; 
Work when the day grows brighter, 

Work in the glowing sun ; 
Work, for the night is coming, 
When man's work is done." 

20. Prayer. 

21. doxology — 

" Praise God from whom all blessings flow ; 
Praise him, all creatures here below; 
Praise him above, ye heavenly host; 
Praise Father, Son and Holy Ghost." 

Benediction. 



CHAPTER XV. 

Monthly Concert for Missions. 

THE work of evangelizing the world is so im- 
portant, its duty so pressing, and its influence 
so various, that the monthly meeting for missions 
should be made as attractive and interesting as pos- 
sible. It was the command of the risen Saviour to 
His disciples that they should preach the Gospel in 
Jerusalem, in all Judea, in Samaria, and to the utter- 
most parts of the earth. And for this particular work 
they were to receive power after that the Holy Ghost 
had come upon them. In obedience to the command 
of the Master to wait for the promise of the Father, 
they continued with one accord in prayer and suppli- 
cation until the day of Pentecost was fully come, 
" when they were all filled with the Holy Ghost and 
began to speak with other tongues, as the Spirit gave 
them utterance.' ' 

And for the successful conduct of this work the 

church of to-day equally needs the gift of tongues 

and the baptism of the Spirit ; the gift of tongues as 

acquired by the missionaries through years of study 

145 



146 HOW TO CONDUCT PRAYER-MEETINGS. 

to qualify them to speak in the various languages 
wherewith the children of men express their thoughts, 
and the baptism of the Spirit, in order to make the 
telling of the " old, old story of Jesus and His love," 
a savor of life unto life to all that hear. "The church 
has received her marching orders," as the Duke of 
Wellington said, " and cannot help herself." The meet- 
ing of the church, on stated occasions, to consider the 
cause of missions, its encouragements and hindrances, 
and to pray for success in its promotion, is a duty 
which lies in the line of this command, and is so es- 
sential in its nature that her own life and spiritual 
prosperity at home are intimately connected with it. 

The monthly meeting of the church for prayer, in 
behalf of missions will have an important influence 
upon the work at home. It will enlarge the mind, 
and enrich the heart. To go outside of the narrow 
limits of our own church walls, and to take in the 
spiritual wants of the surrounding community, is well 
and wise ; and then to pass from there to the wants 
of several cities until we include a state, and from a 
single state to include the wants of all the states in 
a great Union is wise and well, but finally to- pass 
beyond the boundaries of our own beloved land, and 
then to take in the wants of all lands, until the globe 
has been encircled is wisest and best, and as demon- 



MONTHLY CONCERT FOR MISSIONS. I47 

strated by the history of the church is most fruitful 
in spiritual results. But our duty does not go beyond 
this world. It does not extend to Venus or to Mars — 
to inferior or superior planets — but it does include 
the world. And the Christian Church, loyal to Christ, 
should be eager and anxious to take the whole world 
into the arms of her faith, prayer and endeavor, and 
lift it up to God. 

The influence of the concert for prayer, is equally 
marked upon mission fields. Missionaries encounter 
many and peculiar difficulties in the prosecution of 
their work. Prayer and sympathy help them in vari- 
ous ways. It may be worth our while to see how the 
missionaries themselves regard this matter ; for they 
are qualified to speak of its influence upon them and 
their work. The Rev. B, Labaree gives the following 
as reasons, " Why we ask you to pray for Persia " : 

" 1. Because of special encouragements in the past 
history of this mission. Many remarkable revivals, 
hundreds of souls in whom the new life in Christ has 
been begun ; numerous evangelical churches as beacon 
fires of the Gospel in Oroomiah, Tabreez, Hamadan ; 
some hopeful converts and multitudes of inquirers 
among Mussulmans — all these are the fruits of the 
church's prayer for Persia. 

" 2. Because of special discouragements and ob- 



148 how to conduct prayer-meetings. 

stacles ; such as (1) the bigotry of the masses and the 
misrule and oppression of the governing classes ; (2) 
the danger of persecution and even death to Mussulman 
converts; (3) the deceitfulness and hypocrisy of the 
Persian character, greatly embarrassing us in our labors 
for Mussulmans ; (4) the activity and influence of the 
Papists and other foes. 

"3. Because the influence of Christian Governments 
in Persia, is less than in Mohammaden lands. We 
are the more shut up to direct dependence on Divine 
Power. 

" 4. Because we see how prayer inclined a king of 
ancient Persia to promote the building of Jerusalem's 
walls. May not that same might move the present 
rulers to aid in building our modern Zion ? We es- 
pecially want their non-interference in erecting our new 
seminary. 

" Pray, too for the missionaries and native preach- 
ers, that we may all be full of faith and the Holy 
Ghost." 

Let the unbelieving say what they will about answer 
to prayer, the church knows the value of prayer by a 
precious experience. 

"A few examples will be given," says the Rev. Hollis 
Read, formerly a missionary of the American Board, 
" where prayer seems to have been answered on a 



MONTHLY CONCERT FOR MISSIONS. 149 

remote part of the globe, on the very day, and per- 
haps the same hour, it was offered. 

"On the first Monday of January, 1833, there was 
an extraordinary and unaccountable religious move- 
ment on the minds of a class of natives who had 
been for a few months under Christian instruction at 
Ahmednuggur. The writer, then the only missionary 
at the station, invited all who wished to be Christians, 
to meet him for religious conversation and inquiry, 
when, to his surprise, thirteen responded to the call, 
all, apparently, deeply convicted of sin, and wishing 
to be pointed to the Saviour. The number was in a 
few days increased to sixteen, most of whom subse- 
quently became members of the church. 

" ' I was called up at midnight, on the first Monday 
of January,' says the Rev. Mr. Spaulding of Ceylon, 
'by one of the girls of the Oodooville school, and 
informed that the whole school was assembled in the 
large lecture-room, for prayer. On going thither, and 
seeing all present to hear what the Lord would com- 
mand them, I found them in a most interesting state 
of mind ; and this was the beginning of the great re- 
vival of religion in Ceylon. Inquiring how this thing 
originated, I found the larger girls (the younger ones 
having retired), had assembled for their evening prayer- 
meeting, and not being able to separate at the usual 



150 HOW TO CONDUCT PRAYER-MEETINGS. 

hour, the interest became so intense that one after 
another called up a friend to share in the good feel- 
ing, till, at length, the whole school were assembled/ 
" The first Monday of January, 1838, presented a 
scene of thrilling interest at the Sandwich Islands. 
At the rising of the sun, the church and congregation 
at Honolulu, filling one of the largest houses of wor- 
ship on the islands, united in solemn prayer for the 
, outpouring of the Spirit of God. And thence fol- 
lowed a series of protracted meetings throughout the 
islands, and a general revival of religion blessed the 
entire nation. This was the beginning of what is 
known as ' the great revival/ By midsummer, more 
than five thousand had been received into the church, 
and two thousand four hundred stood propounded for 
membership. Though there had been some favorable 
indications of a spiritual movement some time previous, 
and the preceding Sabbath, had been a day of unusual 
interest at Honolulu, yet we may date the beginning 
of the great revival on that day. Now the windows 
of heaven were opened and the refreshing rain came ! 
and as the fruits of the remarkable work there were 
gathered with the churches, (1838-40) twenty thousand 
persons; and more than three thousand remained as 
candidates for admission. 

" On the first Monday of January, 1846, two of the 



MONTHLY CONCERT FOR MISSIONS. 151 

older girls in Miss Fisk's school at Ooroomiah, linger 
after morning prayers. She inquires the reason ; finds 
they feel themselves to be lost sinners, and ask that 
they may spend the day in retirement. In a few days 
they are rej oicing in the hope of sins forgiven. Five 
others come to Miss Fisk the same day and ask what 
they shall do to be saved; and, with no knowledge 
of what had taken place in the school, a considerable 
number of Mr. Stoddard's scholars came to him with 
the same inquiry. From this hour we date the com- 
mencement of the present powerful and extensive re- 
vival of religion, which has already prevailed, not only 
in the two seminaries, but the city of Ooroomiah and 
the adjacent villages, and has spread even among 
the mountains, and already numbers more than a 
hundred and fifty converts ; to say nothing of the deep 
and far-reaching moral influence which this religious 
movement has produced on the Nestorian mind in 
general, and the conviction of the power of evangelical 
truth. Nor was this all ; just two years before (Mon- 
day, January, 1844,), there were decisive indications of 
the mighty workings of the Spirit at the same station, 
producing a happy effect on the hearts of the native 
Christians and missionaries, but resulting in the conver- 
sion of only one individual, and he a young man the 



152 HOW TO CONDUCT PRAYER-MEETINGS. 

most unlikely to be thus affected. But he afterwards 
became a most efficient helper in the mission, and, 
perhaps, did more than any other one, to prepare the 
way for the great work now in progress. God first 
prepares his instruments, then does his work. 

"On the same day, (1846), the Spirit was poured 
out from on high, upon the Choctaw Indians. A 
pleasant state of things existed a few days previous, 
but on Monday (Jan. 5 th), the Spirit came down in 
power, and a mighty work began, and did not end till 
more than two hundred were gathered into the church, 
which did not number before over seven hundred. 
6 Before they call, I will answer, and while they are 
yet speaking, I will hear.' " 

How, then, shall we make the Monthly Concerts 
for missions so interesting and attractive that the 
people shall always come to them with a feeling of 
delight, and be unwilling to have them unrepresented 
in the scheme of annual topics ? I will give some 
answers that have proved very helpful in my own 
church, and which upon correspondence I have found 
to be equally helpful in the experience of other 
pastors : 

1. Solicit annually some person, or persons, to re- 
present the respective mission fields for whose support 



MONTHLY CONCERT FOR MISSIONS. 1 53 

your church is enlisted, and let these keep their 
fields in mind during the year and solicit and treasure 
up such facts and items as shall make the particular 
consideration of their field by the church full of 
instruction and pleasureable profit. 

2. Get some one that is skilled at drawing, to make 
a large map in outline of each field, and hang it up 
where all may see it, and then having done so use 
it by giving a graphic description of the country, 
its climate, surroundings, characteristics, etc. 

3. Appoint some one each month to prepare a 
paper on the field to be considered. (See "Prayer-Meet- 
ing And Its Improvement," page 205, seq.) 

4. Let the leader, and as many as he can enlist in 
the arrangement, come to the - meeting full of knowl- 
edge on the field, and a vivid conception of facts, and 
then there will be no lack of speakers, nor of interest 
in the meetings. 

5. Draw your facts from every available source, com- 
mit them to memory, heat them like iron and then speak 
from the abundance of your resources. Never read any 
printed stuff to the people ; for nothing will sooner 
kill the interest in the Monthly Concert than such a 
habit. It is a sure sign that you have lost your own 
interest, and besides are getting too lazy to make prep- 
aration for the meeting, and a sustained interest 



154 HOW TO CONDUCT PRAYER-MEETINGS. 

in it. # A pastor writes me, whose Monthly Concert is 
of unusual profit and interest, " I always go ready to 
talk an hour on missions, if it is necessary." 

6. Have some one especially appointed to make an 
address or talk upon the particular field, and its vari- 
ous mission stations, the personnel of its missionary 
force, past results and the present outlook. Occasion- 
ally vary this plan so as to have, in the place of one 
address, half a dozen three minute talks from as many 
different persons, each one of whom has got hold of 
some facts, and like Elihu is full of matter ; the Spirit 
within him constraining him. 

7. But in case all these should fail you, be ready 

yourself to fill up the time with such information, so 

heated by meditation, that you cannot help but speak 

with enthusiasm ; for such a habit will always rescue a 

meeting from occasional failures and make it, year in 

and year out, equally profitable and attractive. There 

will then be no danger that the interest in missions 

will die out in your church. 

* I am not at liberty to mention his name, because he does not 
wish his people to know the fulness of his own preparation for 
every meeting, lest it should keep them from equal thoroughness 
in preparation. But the point I wish to make is this : If both 
pastor and people come to the meeting with such fulness of prepa- 
ration and such abundance of resources, it cannot be otherwise 
than that the Monthly Concert will hold its place among the most 
interesting of all the weekly meetings. 



MONTHLY CONCERT FOR MISSIONS. 1 55 

8. Finally, take up a penny collection for the cause 
of missions. If each person present give but a penny 
— remember the widow's mite — the aggregate during 
the year will be considerable, and consecrated by your 
prayers and the prayers of your people, who shall 
estimate the fruit thereof ? At this stage of the meet- 
ing, after the people have been fully informed of the 
respective needs of the mission fields, it seems to me, 
they are prepared to give intelligently, and take a 
pleasure in giving, to the pecuniary support of the 
great work, whose object, in obedience to the risen 
Saviour's commands, is the evangelization of the whole 
earth. Nor need any one fear that this will diminish 
aught from the stated contributions of the church 
towards missions ; it will enlarge it the rather. " Many 
mickles make a muckle." 

And in order to give a tabular view of the results 
by the above method, I will insert two sketches of 
Monthly Concert meetings, the first on Mexico, and the 
second on India. The outline on Mexico is the ac- 
count of a meeting held in the First Presbyterian 
Church, Chicago, which was kindly sent me by the 
pastor, Rev. Arthur Mitchell, D.D., in response to 
my note after the said meeting had been held : 



I56 HOW TO CONDUCT PRAYER-MEETINGS. 

X — MEXICO. 

March 5th, 1879. 

1. Hymn. 

2. Prayer — By the pastor. 

3. Hymn. 

4. Reading — Romans 10: 1-18. 

5. A Paper on Mexico — Read, (after brief preparatory and 

extemporaneous remarks) by R. C. Hamill, M. D. 
The paper was about twenty or twenty-five minutes 
long. 

6. A Talk on Mexico — Its missions ; their success, the pres- 

ent missionary force, etc. By the pastor ; in the 
midst of which, a brother speaks out, as in a con- 
versation at home, to correct or enlarge some word 
of the speaker, by means of a question ; or the 
speaker in turn, puts a question to any one who may 
be better informed on a particular point, than him- 
self. This occupied twenty to twenty-five minutes. 

7. Two prayers in succession, by brethren, as called upon by the 

pastor. 

8. Hymn and Benediction. 



II — IILTIDI-A.. 

April 2d, 1879. 

1. Hymn — (Gospel Hymns, No. 2.) No. 81. 

" Watchman tell me does the morning 
Of fair Zion's glory dawn ? " 

2. Scripture — Matt. 13 : 31-33; 44-58. Prayer by the pastor. 

3. Hymn — No. 21. 

" Lo ! the day of God is breaking ; 
See the gleaming from afar." 



MONTHLY CONCERT FOR MISSIONS. 1 57 

4. A Paper on India — Written by a lady — read by a gentleman. 

5. Prayer. 

6. Hymn — (Gospel Hymns and Sacred Songs.) No. yS. 

" One offer of salvation 
To all the world make known." 

7. Three short talks. Time, three minutes each. 

8. Prayer. 

9. Three additional short talks. Time, three minutes each. 

10. Hymn — (Gospel Hymns and Sacred Songs.) No. 65. 

" Brightly beams our Father's mercy. 
From His lighthouse ever more." 

11. A brief statement of results, or a summing up of the chief 

points gained in India during the last year. By the 
pastor. Thus, Henry Martyn once said, " If I ever 
see a Hindoo converted to Jesus Christ, I shall see 
something more nearly approaching the resumption 
of a dead body than anything I have ever yet seen.' , 
To-day there are about 500,000 native Christians in 
India. The rate of growth has been, in 1852, 128,- 
000; 1862, 213,000; 1872, 318,000; 1878, 500,000. 
The entire number of conversions in 1878, was 
60,000. 

12. Collection. 

13. Hymn — (Gospel Hymns No. 2.) No. 8. 

" Jesus shall reign where'er the sun 
Does his successive journeys run ; 
His kingdom spread from shore to shore, 
Till moons shall wax and wane no more." 

14. Benediction. 



CHAPTER XVI. 
A Text-Meeting. 

THE Bible is a book we should seek to illustrate 
by personal experience, as much as possible. 
The evangelical church is zealously engaged in four 
enterprises of unsurpassed importance, and these are — 
to preach the Gospel to* every creature, to supply every 
individual with a copy of the Bible, to put every one in 
the way of reading and studying its pages, and finally 
to assist each one, so far as human instrumentalities 
can do so, to a practical understanding of its pure 
precepts. 

The Monthly Concert will bring into review the re- 
sults of work in the great missionary world of modern 
times, and its now rapid conquests in the heathen 
world j and in order to have the claims and needs of 
the Christian world presented, it might not be injudi- 
cious to have occasionally a meeting for the home field. 
The disciples were commanded to begin their work at 
Jerusalem. The first field always to be cultivated is 
the home field, and then the missionary and the heathen 
fields. 

158 



A TEXT-MEETING. 159 

The work of supplying the world with Bibles has 
progressed to the extent, that a few years ago it was 
reported that one family out of every five had been sup- 
plied. Estimating an average of four persons to every 
family, we see that about one out of every twenty per- 
sons owns a Bible. The estimated population of the 
globe is about 1,137,000,000, so that about 56,850,000 
have been supplied. Or, if we take the number of Bibles 
that the various societies have printed, we get substan- 
tially the same result. The American Bible Society has 
printed 33,125,760 Bibles during the last sixty years, 
and the British Society 46,000,000 during the last fifty 
years. A great work remains before the lovers of the 
Bible, to circulate it to such extent as to make it pos- 
sible for every one to own a copy. 

A certain bishop in the Catholic Church delivered a 
lecture a few months ago, to show that their church was 
a church without a Bible, and did not need it ; and in a 
lecture delivered by him on self-education, at another 
time, among the books named which each one ought to 
own, the Bible was significantly omitted \ but when the 
entire world save the Catholic Church shall have been 
supplied, it too, will be forced to abandon its rule of 
relying upon tradition alone, and permit its laity to own 
the Bible, and to use it in obedience to that command 
of the Saviour, " Search the Scriptures ; for in them ye 



l6o HOW TO CONDUCT PRAYER-MEETINGS. 

think ye have eternal life : and they are they which 
testify of me." John 5 : 39. 

As encouragements to the reading of the Bible, we 
have various departments of labor, such as expository 
preaching, Sunday-school instruction, teacher's meet- 
ings, Bible institutes, normal classes, topical prayer- 
meetings, and conferences for " Bible Readings." But 
notwithstanding all, there is much neglect in the reading 
of the Bible. Not every one that owns a Bible, reads 
it. Upon the covers of many a one has the dust 
gathered so thickly " that anywhere you might write/' 
as Spurgeon says, " the word damnation." Or it is so 
elaborately gotten up, and so heavily clasped, that weak 
hands can never remove it from the display table and 
open its plated clasps ; or it may be suffered to lie in 
the bottom of the trunk by the traveller or the school- 
boy away from home. If we could only convince 
people that in more senses than one there is a " hidden 
prize " in the Bible for them, they would more eagerly 
read it to discover this "pearl of great price. " The 
Intelligencer gives an authentic incident, over the initials 
of S. G., which illustrates this in a beautiful and touch- 
ing manner : 

" ' Here is a new Bible/ said my mother, the day 
I went to college. ' You are going away from home, 



A TEXT-MEETING. l6l 

and will have many temptations. Now, my son, just 
as we are separating, I have one request to make. 
Will you read in it every day ? ' As I turned to ex- 
amine the elegant clasps and binding, I saw tears 
in mother's eyes — tears which she was vainly trying 
to keep back. Then I firmly resolved to read a 
chapter, daily. 

"College introduced a set of companions entirely 
new to me. A livelier, merrier company never dis- 
tinguished college walls. I was an extravagant lover 
of fun, and could always raise a laugh, so that I soon 
gained the reputation of a wit. We led a jolly life, 
amusing ourselves often in secret — to the cost of 
others, and unconscious sacrifice of self. If we read 
anything, it was always of a humorous nature. We 
never ventured to dwell on serious subjects, dreading 
a snare. Flagrant offences were, however, avoided, 
and like one of our friends of the present age, we 
could say, ' College is fine with one exception, the 
business of recitations ! ' 

" But I was so well prepared, so far beyond most 
of my classmates, that I managed to sustain myself 
without study and without public disgrace. 

"Mother's letters were very affectionate, and she 
wrote often, but I always looked anxiously ahead, so 



162 HOW TO CONDUCT PRAYER-MEETINGS. 

as 'to ' skip ' any part suspected of solemnity and ad- 
vice. In the course I was pursuing, I could not pos- 
sibly bear it. 

"In vacation I returned home. After the usual 
greetings of welcome, my trunk and wardrobe passed 
through mother's ordeal. Her careful hand unfolded 
each article. . I stood by and felt proud at her praises 
of my neatness and order. 

"At the bottom of the trunk, under everything else, 
she found the Bible, and cheerfully inquired if I had 
remembered her request. I was speechless ; she un- 
clasped it and opened it to the middle. I started 
in surprise, for there were hidden two beautiful five 
dollar notes, one crossing the other. I never shall 
forget the expession of her face as she softly said, 'I 
wanted to give my son a pleasant surprise when away 
from home.' 

" Mother died suddenly. I cannot doubt that she 
has been in heaven for many years ; but I thank God 
that I was first able to ask her forgiveness and show 
true repentance, and that she lived to see me a 
preacher of the Bible, delighting most of all to tell what 
peace the Gospel can give to sinners. 

"I remember once looking up from a sermon I 
was writing, and finding her eyes fixed on me from 
the next room. She said with a smile, ' I have lived 



A TEXT-MEETING. 163 

to see my son a minister of Christ, and it is happi- 
ness enough for earth.' 

" I was my mother's only child, and she was a 
widow.' ' 

And finally, the church desires to stimulate Bible 
reading with a view to its practical understanding. 
Before the days of printing, many texts and letters 
were illuminated, traced as they had been upon the 
parchments in silver, gold, and brilliant colorings. So, 
likewise, the Christian may illuminate his Bible; those 
texts which have a peculiar individual experience con- 
nected with them, should be marked, and treasured in 
memory. Hunters, we are told, blaze their way through 
a forest that they may make a familiar road. We may 
well believe that the thrice repeated question, " Simon, 
son of Jonas, lovest thou me more than these ? " never 
departed from the memory of Peter, but always served 
to recall his experience connected with denial of the 
Lord, and those days that intervened from the time 
that he went out and wept bitterly, until the day he 
again met his risen Lord, and was so graciously assured 
of his restoration. May we not suppose that the Ethi- 
opian eunuch ever cherished the most lively remem- 
brance of Isaiah 53d, as Philip had explained it unto 
him ? Must we not believe that ever after, when he 
turned to that Scripture, mental pictures of the road to 



164 HOW TO CONDUCT PRAYER-MEETINGS.' 

. Gaza, the chariot, the deacon, the sermon that led him 
to Christ, his own confession and baptism, passed be- 
fore his mind in vivid array ? And in our own experi- 
ence, if there is a particular passage that has brought 
us to Jesus, how appropriate to mark and prize it. 
If there are texts that have comforted us in the day of 
sorrow and distress, or in the day of trial and tribula- 
tion — falling like dew upon the thirsty soul — shall we 
ever forget these, and not note them with a mark more 
enduring than Cretan ? Do you not think that the 
Ironside soldier in Cromwell's army, whose Bible 
stopped a bullet on the way to his heart, at verses nine 
and ten of Eccles. eleventh chapter, would ever forget 
that fact, and not peculiarly remember the meaning of 
that passage ? Rom. 13 : 13, was an illuminated text in 
the life and experience of St. Augustine. Of all chap- 
ters, Isaiah 53d, was most valued by that wit, sinner, 
and penitent, the Earl of Rochester. I. Tim. 1 : 15, 
was the favorite text of Bilney, the martyr — and had 
its treasured memories. I. Tim. 1 : 17, it is said, "was 
the particular text which led to the conversion of the 
elder President Edwards." Rom. 3 : 26, was a text of 
precious memory, and peculiarly cherished by the poet 
Cowper. ' Eph. 3:20, came home with peculiar force to 
the historian, D''Aubigne, as accidentally read by him 
while stopping at an inn. The great illuminated text 



A TEXT-MEETING. 165 

of Luther, and of the Protestant Reformation, was 
..Rom. 5 : 1 ; "Therefore being justified by faith, we have 
peace with God through our Lord Jesus Christ." Just 
before Mr. Bliss left us for the last time, he handed me 
an album for my autograph, and there I found Is. 
50:7, to be Moody's illuminated text, written by his 
own hand; and that of Mr. Sankey's was Is. 35 : 10. 
And so there are, doubtless, particular passages in the 
Christian experience of every believer, which shine with 
peculiar lustre to illuminate our pathway, and make the 
Word of God more precious and better understood. 
Our entire life should serve but to illuminate that Book 
of Books — the Bible. 

Then why not have a text-meeting, occasionally, in 
which, with song and prayer, the church may have an 
opportunity to present such passages from the Bible as 
have been significantly illuminated by their individual 
experience? Is there not many a one in the various 
churches who could present incidents as interesting as 
that of S. G. in connection with his Bible or some of its 
particular texts, that would prove highly "profitable for 
reproof, for correction, and for ' instruction in right- 
eousness ? " 

And even no more than to give texts that are espec- 
ially precious to different ones in the church, without 
any peculiar experience connected with them, would 



l66 HOW TO CONDUCT PRAYER-MEETINGS. 

doubtless prove, if held at seasons suitably remote 
from each other, a highly edifying meeting, and serve to 
present some of the most significantly helpful passages 
in the Bible. 

" Study it carefully, 

Think of it prayerfully, 
Deep in thy heart let its pure precepts dwell I 

Slight not its history, 

Ponder its mystery, 
None can e'er prize it too fondly or well. 

" Accept the glad tidings, 

The warnings and chidings, 
Found in this volume of heavenly lore ; 

With faith that's unfailing, 

And love all-prevailing, 
Trust in its promise of life evermore. 

" With fervent devotion, 

And thankful emotion, 
Hear the blest welcome, respond to its call ; 

Life's purest oblation, 

The heart's adoration, 
Gives to the Saviour, who died for us all. 

" May this message of love, 

From the Tribune above, 
To all nations and kindreds be given, 

Till the ransomed shall raise 

Joyous anthems of praise — 
Hallelujah ! on earth and in heaven." 



CHAPTER XVII. 

A Promise-Meeting. 

IN the Bible we find that prayer is a claiming of the 
promises of God — a pleading of covenanted mer- 
cies for His own name's sake. The Bible is full of 
promises. A Scotchman said he had found thirty-one. 
thousand promises in the Bible ! To become familiar 
with these promises must certainly enrich one's knowl- 
edge of the Bible, not merely in the line of the prom- 
ises, but with regard to the great and prominent doc- 
trines of salvation. But suppose that a Christian 
should make himself conversant with a thousand prom- 
ises, not to say thirty-one thousand, what a treasury 
of divine arguments would such a one have at com- 
mand to make the basis of his supplications at the 
throne of mercy. It is because God has " given unto 
us exceeding great and precious promises," and a 
high priest who can be touched with the feeling of 
our infirmities, that we are exhorted to " come boldly 
unto the throne of grace, that we may obtain mercy, 
and find grace to help in time of need." 

The promises of the Bible are related to our pres- 
167 



l68 HOW TO CONDUCT PRAYER-MEETINGS. 

ent need, trial and temptation. There is no circum- 
stance in life, whether joyous or sorrowful ; there is 
no emotion whether elevating or depressing ; there is 
no emergency whether helpful or critical ; there is, in 
a word, no possible experience in the life of the Chris- 
tian, but that in the Bible finds its counterpart and 
its sustaining promise. And this leads to the dis- 
covery that there must be a correspondence between 
the promises of God and our present need, in order 
to render them personally and peculiarly applicable 
and helpful. If the Bible pronounces its beatitude 
upon the pure in spirit, and .promises that they shall 
see God, then the blessedness of such vision belongs 
only to the pure in heart, and none but they can claim 
the promise or find any comfort in it. And so the 
promises of the Bible are, like the manna, good only 
for those who appropriate and use them, according to 
their daily need. 

But it is one thing to discover that the Bible is full 
of promises, and another thing to discover that they 
are "precious," for it is only as they are thus daily 
tried and tested, that the discovery of their precious- 
ness is made. And so we are told that a certain 
Christian wrote on the margin of his Bible by the 
side of certain of its promises, the letters " P. T." 
These cabalistic signs, when explained, meant simply 



A PROMISE-MEETING. 169 

that their truth had been proved and tested. O wise 
and happy Christian thus to test and prove the prom- 
ises of God (Mai. 3 : 10), for who yet is there from 
righteous Abel down to the present that has ever 
tested and proved God to find Him wanting ; yea, who 
yet is there whose experience it is not that "all the 
promises of God in him are yea, and in him, amen 
unto the glory of God ? " Not one. " He is faithful 
that promised.' ' " Heaven and earth shall pass away, 
but my words shall not pass away." 

Among the six precious things which Peter writes 
about in his Epistles, we find that he includes the 
promises of God. He claims for them two things ; 
first, they are exceeding great, and second they are 
exceeding precious. If we examine what are the six 
things which he writes about as being precious, we 
shall find them to be these : (i) The trial of your 
faith is precious ; (2) the blood of Christ is precious ; 
(3) Christ as a living stone is precious ; (4) Christ is 
precious to those that believe ; (5) faith is precious ; 
(6) the promises are precious. And we may well see 
why Peter should be almost the only New Testament 
writer to use the word " precious." Pie had been 
sorely tried and tempted, and had grievously fallen; 
and how could he better strengthen the brethren than 
by exalting Christ, and showing from his own experi- 



lyo HOW TO CONDUCT PRAYER-MEETINGS. 

ence that in all those enumerated things he had 
found them " precious/' Would it not be advisable 
then to arrange for two or three promise-meetings each 
year, when the various attendants upon our prayer- 
meetings might have the opportunity to repeat those 
promises from the Word of God which they have 
"proved and tested," and by a blessed experience 
found to be M exceeding precious ? " If we had, say 
two promise-meetings each year, and at each meeting 
fifty promises were presented that had been especially 
blessed in the experience of those presenting them, 
then at this rate it would take three hundred and ten 
years of prayer-meetings 'before we could get once 
through in presenting as many promises as the Scotch- 
man had found. If your church will only faithfully 
study the Bible, there is no danger that its promises 
shall be exhausted in the history of the prayer-meeting 
during the life of any single generation, or presented 
so frequently as to become trite and threadbare. 

A revival-meeting can be conducted at any time, 
upon the basis of a promise-meeting, or be adapted 
to meet the spiritual requirements of all present at 
such a meeting. There are promises that apply to 
the sinner, such as John 6 : 37; to the backslider, Jer. 
3 : 22 ; to the believer, Is. 41: 10, 13 ; and Rev. 21 : 4. 
Are there not times in the history of every church 



A PROMISE-MEETING. 171 

when it would be highly judicious to meet and pray 
over the promise contained in II. Chron. 7: 14. 15 ? 

" Precious promise God hath given 
To the weary passer-by, 
On the way from earth to heaven, 
*I will guide thee with mine eye.' 

When temptations almost win thee, 

And thy trusted watchers fly, 
Let this promise ring within thee, 

*I will guide thee with mine eye.' 

When thy secret hopes have perished, 

In the grave of years gone by, 
Let this promise still be cherished, 

'I will guide thee with mine eye.' 

When the. shades of life are falling, 

And the hour has come to die, 
Hear thy trusty pilot calling, 

' I will guide thee with mine eye.' n 



CHAPTER XVIII. 

An Experience-Meeting. 

WE have many passages in the Bible which appeal 
directly to the experience of the believer, such 
as, "If any man will do His will, he shall know of the 
doctrine, whether it be of God, or whether I speak of 
myself." There are others, also, that appeal to the ex- 
perience of the unbeliever, such as " Their rock is not 
as our rock, even our enemies themselves being judges. " 
"Religious experience/' some one has written, "is 
not like hurdle-racing, where you meet the obstacle 
plump in your path, gather your powers up for a mighty 
effort and take it all flying, and then are over it, and 
done with it. It is more like going up-stairs. You 
take one step at a time, and so you get up gradually. 
You cannot get up to the upper rooms in the temple 
of divine truth and life with a jump. Experiencing 
religion is an accumulative experience. Its joys come 
to man as the joy of wider vision comes to the tourist 
as he climbs a mountain. He gets expansion of view 
foot by foot, one step at a time, and with effort." 
Whosoever heareth these sayings of mine and doeth 
172 



AN EXPERIENCE-MEETING. 173 

them, I will liken him unto a wise man which built his 
house upon a rock." 

An experience-meeting, at convenient intervals, might 
be held, for the comfort of faith and the strengthening 
of hope, in which testimony might be taken on such 
points as, Finding Christ, Following Christ, The faith- 
fulness of Christ, The method of Christian growth, 
The blessings of trials, The rewards of Christian work, 
The joys of Christian life, etc. 

Nor would it be out of place, if the published utter- 
ances of the opponents of Christianity were brought 
into court to. witness to their experience, that we might 
see- just what no religion is calculated to do for man in 
life and death, and what its universal prevalence would 
do for mankind. Infidelity has nothing positive to 
offer in the place of faith, hope, and charity. It is the 
science of nescience. A negation is a poor crumb to 
substitute for the bread and water of eternal life. 
Thus, Col. Ingersoll has said, "I don't know what I 
believe. I can tell you all day what I don't believe." 
Their house most surely is built upon the shifting 
sands. We may love the colonel, personally, whilst we 
deprecate his irreligious sentiments. We may admire 
his genius, the exuberance of his fancy, and the flights 
of his imagination, whilst we deplore the fruit and ten- 
dency of his published teachings. Said Ingersoll, on 



174 HOW TO CONDUCT PRAYER-MEETINGS. 

May 26, 1876, at the funeral of his father-in-law, just 
before leaving the house, " Without assurance and with- 
out fear we give him back, as it were, to Nature, the 
Source and Mother of us all. Friend, husband, father, 
fare thee well!" And at the open grave, he said, 
" With morn, with- noon, with night, with changing 
clouds and changeless stars — with grass, with trees 
and birds, with leaf and bud, with flower and blossom- 
ing vine, with all the sweet influences of Nature, we 
leave our dead. Again, farewell ! " 

Upon the sudden death of his brother in Washington, 
D. C, he remarked, " Life is a narrow vale, between 
the cold and barren peaks of two eternities. We strive 
in vain to look beyond the heights. We cry aloud, and 
the only answer is the echo of our wailing cry. From 
the voiceless lips of the unreplying dead there comes 
no word, but in the night of death, hope sees a star, 
and listening love can hear the rustle of a wing." 

And still later in a recent address, delivered in Cin- 
cinnati, Sept. 14, 1879, ne observed, " I would wish that 
the friends who bid us ' good night ' in this world, 
might meet us with ' good morning ' there. Just as long 
as we love one another, we'll hope for another world ; 
just as long as love kisses the lips of death, will we be- 
lieve and hope for another world." 

All must admit that a positive hope is a great gain 



AN EXPERIENCE-MEETING. 175 

even for this life. How this is so, Mr. Moody in the 
following remarks has shown with telling effect, and 
from them we may gather some hints for conducting a 
meeting of this kind. " You know, in the first place," 
he has said, " that the atheist does not believe in any 
God. He denies the existence of a God. Now, I con- 
tend that his ' rock is not as our rock/ and will let those 
atheists be the judges. What does an atheist look 
forward to ? Nothing. He is taking a very crooked 
path in this world. His life has been dark ; it has 
been full of disappointments. When he was a young 
man, ambition beckoned him on to a certain height. 
He has attained to that height, but he is not satisfied. 
He climbs a little higher, and perhaps he has got as 
far as he can get, but he is not contented. He is dis- 
satisfied, and if he takes a look into the future, he sees 
nothing. Man's life is full of trouble. Afflictions are 
as numerous as the hairs of our head, but when the 
billows of affliction are rising and rolling over him, he 
has no God to call upon ; therefore, I contend his ' rock 
is not as our rock.' Look at him. He has a child. 
That atheist has all the natural affection for that child 
possible. He has a son — a noble young man — who 
starts out in life full of promise, but he goes astray. 
He has not the will-power of his father, and cannot 
resist the temptation of the world. That father can- 



176 HOW. TO CONDUCT PRAYER-MEETINGS. 

not call upon God to save his son. He sees that son 
go down to ruin step by step, and by-and-by he plunges 
into a hopeless, godless, Christless grave. And as the 
father looks into that grave, he has no hope. His 
1 rock is not as our rock.' 

" Look at him again. He has a child laid low with 
fever, racked with pain and torture, but the poor atheist 
cannot offer any consolation to that child. As he 
stands by the bedside of that child, she says : 

" * Father, I am dying; in a little while I will go into 
another world. What is going to become of me ? Am 
I going to die like a dumb beast ? ' 
. " i Yes/ the poor atheist says, ' I love you, my daugh- 
ter; but you will soon be in the grave and eaten up 
with the worms, and that will be *all. There is no. 
heaven, no hereafter ; it is all a myth. People have 
been telling you there is a hereafter, but they have 
been deluding you/ 

"Did you ever hear an atheist going to his dying 
children and telling them this? My friends, when the 
hour of affliction comes, they call in a minister to give 
consolation. Why don't the atheist preach no hereafter, 
no heaven, no God, in the hour of affliction ? This 
very fact is an admission that ' their rock is not as our 
rock, even our enemies themselves being the judges/ 

" But look again. That little child dies, and that 



AN EXPERIENCE-MEETING. 1 77 

atheist father follows the body to the grave, and lays it 
down in its resting-place, and says : 

" ' All that is left of my child is there ; it will soon 
become the companion of worms, who will feed upon 
it. That is all there is.' 

" Why, the poor man's heart is broken, and he will 
admit his i rock is not as our rock.' 

" A prominent atheist went to the grave with the body 
of his friend. He pronounced a eulogy, and com- 
mitted all that was left of his friend to the winds — to 
nature — and bade the remains farewell forever. Oh, 
my friends, had he any consolation then ? His l rock 
was not as our rock.' 

" A good many years ago there was a convention 
held in France, and those who held it wanted to get the 
country to deny a God, to burn the Bible — wanted to 
say that a man passed away like a dog — like a dumb 
animal. What was the result ? Not long after, that 
country was filled with blood. Did you ever think what 
would take place if we could vote the Bible, and the 
ministers of the Gospel, and God out from among the 
people ? My friends, the country would be deluged 
with blood. Your life and mine would not be safe in 
this city to-night. We could not walk through these 
streets with safety. We don't know how much we owe 
God, and the influence of His Gospel, among even un- 



I78 HOW TO CONDUCT PRAYER-MEETINGS. 

godly men. I can imagine some of you saying, ' Why 
this talk about atheists ? There are none here.' Well, 
I hope there isn't ; but I find a great number who come 
into the inquiry-rooms, just to look on, who confess 
they don't believe in any God or any hereafter. 

" But there is another class called deists, who, you 
know, don't believe in revelation — who don't believe in 
Jesus Christ. Ask a deist who is his God ? 

" ' Well,' he will say, i He is the beginning — He who 
caused all things.' 

" These deists say there is no use to pray, because 
nothing can change the decrees of their deity; God 
never answers prayer. ' Their rock is not as our rock.' 
In the hour of affliction they, too, send off for some 
Christian to administer consolation. 

" But there is another class. They say, I am no 
deist ; I am a pantheist ; I believe that God is in the 
air ; He is in the sun, the stars, in the rain, in the 
water — they say God is in this wood. Why, a pantheist 
the other night told me God was in that post ; he was 
in the floor. When we come to talk to those panthe- 
ists, we find them no better than the deists and atheists. 
There was one of that sort that Sir Isaac Newton went 
to talk to. He used to argue with him, and try to get 
the pantheist into his belief, but he couldn't. In the 
hour of his distress, however, he cried out to the God 



AN EXPERIENCE-MEETING. 1 79 

of Sir Isaac Newton. Why don't they cry to their God 
in the hour of their trouble ? When I used to be in 
this city, I used to be called on to attend a good many 
funerals. I would inquire what the man was in his be- 
lief. If I found out he was an atheist, or a deist, or a 
pantheist, when I would go to the funeral, and in the 
presence of his friends said one word about that man's 
doctrine, they would feel insulted. Why is it that, in a 
trying hour, when they have been talking all the time 
against God — why is it that in the darkness of afflic- 
tion, they call in believers in that God to administer 
consolation ? 

"The next class I want to call attention to is the 
infidel. I contend his ' rock is not as our rock/ Look 
at an infidel. An infidel is one who don't believe in 
the inspiration of Scripture. These men are very 
numerous, and they feel insulted when we call them 
infidels ; but the man who don't believe in the inspira- 
tions of Scripture is an infidel. A good many of them 
are in the church, and not a few of them have crept 
into the pulpit. These men would feel insulted if we 
called them infidels, but if a man says — I don't care 
who he is, or where he preaches — if he tries to say 
that the Bible is not inspired from back to back, he 
is an infidel. That is their true name, although they 
don't like to be called that. 



l8o HOW TO CONDUCT PRAYER-MEETINGS. 

" Now in that blessed book there are five hundred or 
six hundred prophecies, and every one of them has 
been fulfilled to the letter ; and yet men say they can- 
not believe the Bible is inspired. As I said the other 
night, those who cannot believe it have never read it. 
I hear a great many infidels talk against the Bible, but 
I haven't found the first man who ever read the Bible 
from back to back carefully, and remained an infidel. 

" My friends, the Bible of our mothers and fathers is 
true. How many men have said to me, ' Mr. Moody, 
I would give the world if I had your faith, your con- 
solation, the hope you have from your religion.' Is not 
that a proof that ' their rock is not as our rock ? ' 
Now look at those prophecies in regard to Nineveh, in 
regard to Babylon, to Egypt, to the Jewish nation, and 
see how literally they have been fulfilled to the letter. 
Every promise God makes He carries out. 

" But although infidels prefer their disbelief in the 
inspiration of Scripture, they do not believe in their 
' hearts what they declare, else why, when we talk with 
them, if they have any children, do they send them out 
of the room ? Now, not long ago, I went into a man's 
house, and when I commenced to talk about religion, 
he turned to his daughter, and said : 

" ' You had better go out of the room • I want to say 
a few words to Mr. Moody.' 



AN EXPERIENCE-MEETING. l8l 

11 When she had gone, he opened a perfect torrent of 
infidelity upon me. 

" ' Why/ said I, ' did you send your daughter out of 
the room before you said this ? ' 

" ' Well/ he replied, 1 1 did not think it would do her 
any good to hear what I said/ 

" My friends, his ' rock is not as our rock.' Why did 
he send his daughter out of the room if he believed 
what he said ? It was because he did not believe it. 
Why, if I believed in infidelity, I would wish my daugh- 
ters and my sons, my wife, and all belonging to me, 
sharers in the same belief. I would preach it wherever 
I went. But they doubt what they advocate. If they 
believed it down in their souls, why, when their daugh- 
ters die, do they send for a true Christian to administer 
consolation ? Why don't they send for some follower of 
Voltaire, or Hume, or Paine ? Why, when they make 
their last will, do they send for some Christian to carry- 
it out ? My friends, it is because their rock has no 
foundation ; it is because in the hour of adversity, in 
spite of all their boasts of the grandeur of infidelity, 
they cannot trust thek infidel friends. ' Their rock is 
not as our rock, even our enemies themselves being 
judges.' 

" Now, did you ever hear of a Christian in his dying 
hour recanting ? You never did. Did you ever hear 



l82 HOW TO CONDUCT PRAYER-MEETINGS. 

of Christians regretting that they had accepted Chris- 
tianity, and in their dying hour embracing infidelity ? 
I would like to see the man who could stand and say 
he had. But how many times have Christians been 
called to the bedside of an atheist, or deist, or infidel, 
in his dying hours, and heard him crying for mercy ? 
In that hour infidelity is gone, and he wants the God of 
his father and mother to take the place of his black 
infidelity. 

" It is said of Gilbert West, an eminent man, that he 
was going to take up the doctrine of the resurrection, 
and show the world what a fraud it was ; while Lord 
Lyttleton was going to take up the conversion of Saul, 
and just show the folly of it. These men were going 
to annihilate that doctrine, and that incident of the 
Gospel. They were going to emulate the Frenchman 
who said it took twelve fishermen to build up Christ's 
religion, but one Frenchman pulled it down. From 
Calvary this doctrine rolled along the stream of time, 
through the eighteen hundred years down to us, and 
West got at it and began to look at the evidence ; but 
instead of being able to cope with it, he found it per- 
fectly overwhelming — the proof that Christ had risen, 
that He had come out of the sepulchre, and ascended 
to heaven, and led captivity captive. The light dawned 



AN EXPERIENCE-MEETING. 183 

upon him, and he became an expounder of the Word of 
God, and a champion of Christianity. 

11 And Lord Lyttleton, that infidel and sceptic, hadn't 
been long at the conversion of Saul before the God of 
Saul broke upon his sight, and he, too, began to preach. 
I don't believe there is a man in the audience who, if 
he will take his Bible and read it, but will be convinced 
of its truth. What does infidelity do for a man ? 

"'Why/ said a dying infidel, 'my principles have 
lost me my friends ; my principles have sent my wife to 
her grave with a broken heart ; they have made my 
children beggars, and I go down to my grave without 
peace or consolation.' 

" I have never heard of an infidel going down to his 
grave happily. But not only do they go on without 
peace, but how many youths do they turn away from 
God ? How many young men are turned away from 
Christ by these infidels ? Let them remember that God 
will hold them responsible if they are guilty of turning 
men away from heaven. A few infidels gathered around 
a dying friend lately, and they wanted him to hold on 
to the end. to die like a man. They were trying to cheer 
him, but the poor infidel turned to them : 

" ' Ah,' said he, * what have I got to hold on to ? ' 

"My friends, let me ask you what you have got to 
hold on to ? Every Christian has Christ to hold on to — 



184 HOW TO CONDUCT PRAYER-MEETINGS. 

the resurrected man. c I am he that liveth and was 
dead ; and behold, I am alive forevermore. , Thank 
God, we have some one to carry us through all our 
trials. But what has the infidel got to hold on to ; what 
hope has the atheist, deist, or pantheist ? His gods are 
false gods. 

" They are like the false gods of the Hebrews ; they 
never hear their cry. Whereas, if we have the God of 
Daniel, of Abraham, He is always ready to succor us 
when in distress, and we can make Him our fortress, 
and we have a refuge in the storm of adversity. There* 
we can anchor safely, free from danger and disaster. 

I was reading to-night almost the last words of Lord 
Byron, and I want to draw a comparison between the 
sorrowful words of Byron and those of St. Paul. He 
died very young — he was only thirty-six — after lead- 
ing an ungodly life : 

" ' My days are in the yellow leaf, 

The flower and fruit of life are gone ; 
The worms, the canker and the grief 
Are mine alone.' 

" Compare those words with the words of St. Paul. 

I I have fought a good fight, I have finished my course, 
I have kept the faith. Henceforth there is laid up for 
me a crown of righteousness which the Lord the right- 
ous Judge shall give me at that day.' What a contrast ! 



AN EXPERIENCE-MEETINb. l8$ 

What a difference ! My friends, there is as much differ- 
ence between them as there is between heaven and hell, 
between death and life. Be judges, which is the most 
glorious — atheism, deism, infidelity, or the Christianity 
of St. Paul. May God take all these isms, and sweep 
them from the world." 



CHAPTER XIX. 

A Consecration-Meeting. 

WHILST every religious meeting is in one sense 
a consecration-meeting, yet a meeting with 
this as its distinctive theme, would undoubtedly place 
consecration before the mind as an object of more 
earnest search and intense aspiration. To be sure, the 
public profession of religion is itself an act of conse- 
cration. We tacitly confess it to be our standing duty 
to live above the world, whilst we live in the world, and 
to use all things as not abusing them. Whilst all this 
is true, yet the Christian may grow cold and neglectful 
of his spiritual interests. It is often the case that the 
spirit of worldliness in the business competitions, and 
amid the manifold temptations of life, roll in upon us 
like a flood. By a meeting of this kind, we should seek 
to emphasize the reasons, and present the motives for 
making nearness to God in daily walk, the growing pur- 
pose of our life. 

I well remember how near God and the spiritual 
world appeared to be to me, after a week of prayer, 
preparatory to the coming of Whittle and Bliss, in 
1 86 



A CONSECRATION-MEETING. 1 87 

1876. to labor in services of revival among our city 
churches, as well as the deep feeling those initial meet- 
ings of consecration produced, when the brethren 
sought the blessings of God's reviving grace, by con- 
fession of sin and earnest supplications for pardon and 
acceptance. The affairs of this world seemed truly of 
minor and almost trifling importance, and eternity with 
its vast concerns, loomed up like Teneriffe, grand and 
imposing. 

An intense longing for souls filled our hearts, and a 
tender regard for the salvation of all our citizens 
stirred up the deepest feelings within us, and opened 
up even the fountain of tears. Had God come in all 
the majesty and grandeur of a judgment day, it would 
have occasioned no surprise, but on the contrary, it 
would have been an event entirely in keeping with our 
wrought-up emotions. 

The exercises in a meeting of this kind as relate to 
song, Scripture, prayer, remark, the narration of expe- 
rience, and voluntary parts, should all tend in the one 
direction of self-consecration — " Nearer my God to 
Thee, Nearer to Thee." 

1. Prayer. 

2. Song — 

" Gracious Spirit I Love divine 1 
LeUThy light within me shine ; ^ 



l88 HOW TO CONDUCT PRAYER-MEETINGS. 

All my guilty fears remove, 
Fill me with Thy heavenly love. 

Speak Thy pard'ning grace to me, 
Set the burdened sinner free ; 
Lead me to the Lamb of God, 
Wash me in His precious blood. 

Life and peace to me impart, 
Seal salvation on my heart ; 
Breathe Thyself into my breast, 
Earnest of immortal rest. 

Let me never from Thee stray, 
Keep me in the narrow way ; 
fill my soul with joy divine, 
Keep me, Lord ! forever Thine." 

3. Scripture Lesson — Romans 12th chapter. 

4. Prayer. 

5. Song — 

" Oh, happy day that fixed my choice, 
On Thee, my Saviour and my God ! 
Well may this glowing heart rejoice, 
And tell its raptures all abroad. 

Oh, happy bond that seals my vows, 
To Him who merits all my love I 

Let cheerful anthems fill His house, 
While to that sacred shrine I move. 

'Tis done — the great transaction's done ; 
I am my Lord's and He is mfhe ; 



A CONSECRATION-MEETING. 189 

He drew me and I followed on, 
Rejoiced to own the call divine. 

Now rest, my long-divided heart ! 

Fixed on this blissful centre, rest ; 
Here have I found a noble part, 

Here heavenly pleasures fill my breast. 

High heaven, that hears the solemn vow, 
That vow renewed, shall daily hear ; 

Till in life's latest hour I bow, 

And bless in death a bond so dear." 

6. Remarks — On the meaning of Ex. 32 : 29. 

7. Prayer. 

8. Voluntary Parts. 

9. Song — ) 

" Jesus, my Saviour ! bind me fast 

In cords of heavenly love ; 
Then sweetly draw me to Thy breast, 

Nor let me thence remove. 

Draw me from all created good, 

From self, the world and sin, 
To the dear fountain of Thy blood, 

And make me pure within. 

Oh, lead me to Thy mercy-seat, 

Attract me nearer still : 
Draw me, like Mary, to Thy feet, 

To sit and learn Thy will. 



190 HOW TO CONDUCT PRAYER-MEETINGS. 

Oh, draw me by Thy providence, 
Thy Spirit and Thy Word, 

From all the things of time and sense 
To Thee, my gracious Lord." 

10. Remarks — On Rom. 12 : 1, 2. 

11. Prayer. 

12. Song — 

"And must I part with all I have, 
My dearest Lord for Thee ? 

It is but right, since Thou hast done 
Much more than this for me. 

Ten thousand worlds, ten thousand lives, 
How worthless they appear, 

Compared with Thee, supremely good, 
Divinely bright and fair. 

Saviour of souls, while I from Thee, 

A single smile obtain, 
Though destitute of all things else, 

I'll glory in my gain." 

13. Remarks — On Col. 3; 2. 

14. Prayer. 

15. Voluntary Parts. 

16. Song — 

" Forth in Thy name, O Lord ! I go, 

My daily labor to pursue, 
Thee, only Thee, resolved to know, 

In all I think, or speak, or do. 



A CONSECRATIOM-MEETING. I9I 

Give me to bear Thine easy yoke, 

And every moment watch and pray, 
And still to things eternal look, 

And hasten to Thy glorious day. 

Fain would I still for Thee employ, 
Whate'er Thy boundless grace hath given, 

And run my course with even joy. 
And closely walk with Thee to heaven. 



17. Benediction. 



CHAPTER XX. 

A Thanksgiving Prayer-Meeting. 

IT has seemed to me to be profitable to hold a 
Thanksgiving service on the prayer-meeting evening, 
preceding this annual holiday, in which the parts shall 
be mainly conducted by the people themselves. The 
people may have one class of reasons for thankfulness, 
and the pastor another. There is a large amount of 
latent happiness in the air just about Thanksgiving 
time. Think of all that are happy in the land. While 
there are many sad hearts and many sorrowing ones, 
yet their number is comparatively small when con- 
sidered as individual factors, in that vast population of 
forty million souls dwelling in this land. The majority 
of the people are rejoicing ; and even sorrowing ones 
have cause to be thankful that their condition is not 
worse than it is. Think of the many happy family 
reunions that take place during the recurrence of this 
stated festival. Think of the children — and how 
many millions there are — whose hearts are free from 
care and full of joy; and all this, because Thanks- 
giving has come round once more. 
192 



A THANKSGIVING PRAYER-MEETING. 193 

" The Lord reigneth, let the earth rejoice." Let the 
people, then, have an opportunity to express their 
various reasons for grateful thanks, in connection with 
praise and prayer. Let the people have Wednesday 
night, and on Thursday morning the pastor can have 
his opportunity to deepen the interest already created, 
and strike a cheerful key in the volume and spirit of 
rejoicing, that shall ascend like incense to the throne of 
Almighty God. By this method it will be found that 
there is a greater aggregate, and a greater variety, of 
reasons for thankfulness, than if one person alone un- 
dertook to express them. 

For several years past I have been in the habit of 
holding such services, and I have found them to be 
not only interesting, and helpful to the production of 
thankfulness, but also exceedingly precious. For in- 
stance, on Wednesday evening, Nov. 28, 1877, I held 
such a service. On Wednesday evening, Nov. 27, 1878, 
our subject for the Thanksgiving prayer-meeting was 
this, "Reasons for Thankfulness ; " Eph. 5: 20; and 
our subject for a similar meeting this year is, " The 
Blessings of the Year; " Ps. 65. 

Let us take the subject, "Reasons for Thankfulness,' ' 
in order to give a brief illustration. One speaker, for 
instance, may present a general reason for thankfulness, 
such as the progress and improvement of mankind. 



194 HOW TO CONDUCT PRAYER-MEETINGS. 

There are divine forces at work in history, hastening 
the civilization and evangelization of the world. Look 
at the gains in the missionary world. 

Another speaker may observe that we ought to be 
thankful for the tokens of returning prosperity vouch- 
safed unto us as a people. The crops have been abun- 
dant, and are now ingathered. The indications favor 
better times in the near future than have been wit- 
nessed during the last twenty years. To be sure, there 
is an apparent exception to the spirit of thankfulness 
as found in that calamity that has afflicted the South 
this year. During the prevalence of the yellow fever, 
multitudes have been carried away, and many house- 
holds broken up that at the beginning of the year were 
united and happy. But even the storm cloud has its 
lining of silver. We may be thankful that its ravages 
have been limited, and that they have been accom- 
panied by such acts of heroism as those have mani- 
fested who watched by the side of the dying, and also 
that such streams of charity have flowed in from the 
whole world for the relief of the sufferers. " One touch 
of nature makes the whole world kin." May we not 
hope for more friendly feelings and intimate relations to 
spring up between the North and the South. 

A third person may remark upon reason of thankful- 
ness as found in the peaceful state of public affairs — 



A THANKSGIVING PRAYER-MEETING. 195 

no wars with foreign states, nor civil strifes at home — 
as found in the prosperity of our State, and for the 
health and growth of our city. 

Another speaker may profitably present the spiritual 
condition of the church, and the reasons for gratitude 
in connection with its permanence and increase. 

A fifth speaker may give thanks that individual life 
has been spared, and that those present have enjoyed, 
during the year, so many opportunities for doing good 
and getting good. 

And a last speaker may present some additional 
reasons for gratitude, in looking at the " bright side " 
of things, and urge his hearers to cultivate a cheerful 
religion and a thankful spirit. Let us give "thanks 
always for all things unto God and the Father, in the 
name of our Lord Jesus Christ." 

The pastor, or leader, in closing the meeting, may 
briefly sum up the chief lines of thought that have been 
presented, and urge his hearers not to forget the poor, 
for whom nothing has been prepared, (Neh. 8: 10). 
And even though adversity may have been our lot, yet 
let us joy and rejoice in the God of our salvation ; for 
in Him shall we all eventually be enriched. (Hab. 3: 
17-19). Who does not perceive that the minister will 
be greatly helped by a service like this, of prayer, 



196 HOW TO CONDUCT PRAYER-MEETINGS. 

praise, and thanksgiving, in his own preparation for the 
more public exercises of Thanksgiving Day ? 

And now, I am glad that I have at hand the outline 
of such a service — the people's service — for Thanks- 
giving Day, as held in the " Fourteenth Street Presby- 
terian Church, New York city, Rev. F. H. Marling, 
pastor, on Thursday, Nov. 28, 1878." 

In a note to this circular, as sent to me, it was stated 
that the "People's Service" began " at 11 o'clock, 
a. m., and closed at 12.20." This plan will serve as a 
useful hint to the leader, in preparing an outline of 
parts for the " Wednesday evening, Thanksgiving 
prayer-meeting." As is evident, the reading of the 
proclamations should be omitted, and reserved for 
Thursday morning, and such other parts as would in- 
troduce more opportunities for prayer, and reduce the 
exercises to the limits of an hour. The plan explains 
itself, and is printed in full : 

PEOPLE'S SEIR, VICE- 

\_The several parts of this Service will proceed in the following 
order without announce7?te?it at the ti??ie. The Readings are from 
the " Selections for Chanting" at the end of the Hymn Book.\ 

i. Anthem of Praise ; ..... Choir. 

2. Responsive Reading — Selection 37 . Pastor and Cong'n. 

3. Reading of President's Proclamation H. E. Crampton % M.D. 

4. Reading of Governor's Proclamation R. Mc Murray 9 M.D. 



A THANKSGIVING PRAYER-xMEETING. I97 

5. Hymn — 1329, verses 1 and 2 . . . Choir and Cong 1 n. 

6. God's Call to Thanksgiving .... The Pastor, 

7. Thanksgiving in Prayer ., . . . . The Pastor, 

8. Thanksgiving in Song — Hymn 118, to "Spanish 

Hymn " Choir and Cong'n, 

9. The Beauty of a Thankful Spirit . . H.E. Rowland. 

10. The Shame of Unthankful ness . . Alex. F. Denniston, 

11. Reading in Unison of the Te Deum — Sel. 49. 

Pastor and Cong'n. 

12. Our Grounds for Thanksgiving as Citizens F. H. Wiswell, 

13. Reading in Unison of Hymn 1312 . . S. S. School. 

14. Hymn 1336, verses 1, 3 and 4 . . . Choir and Cong'n. 

15. Gratitude for Temporal Benefits to the Church S. Cutter. 

16. Rejoicing as " One in Christ," in Prayer E. P. Walling. 

17. Special Tribute of Thanksgiving. From " Our 

Young People ". . . F. H. O. Marling 

18. Recitation of Hymn " The Infantry." 

19. Thanksgiving and Thanksliving . . . F. A. Ferris. 

20. Thank-offering, for the Poor 

"Every Man as he may be able." 

21. DOXOLOGY Choir and Cong* n. 

22. Benediction The Pastor, 



CHAPTER XXL 

Moody's Praise Prayer-Meeting. 

I WANT to take for my subject to-night " Praise." 
We spoke at the noon day meeting upon the subject 
of " Thanksgiving." Now praise is a step in advance 
of thanksgiving. If you receive blessings from a man, 
you may thank him, yet you may not praise him. Now 
praise is not only speaking to the Lord on our own 
account, but it is praising Him for what He has done 
for others. We have had a great many prayers going 
up in this Tabernacle during the past eight weeks for 
others, and hundreds — I may say thousands — of them 
have been answered. We should give praise for this. 
We have in our churches a great deal of prayer, but I 
think it would be a good deal better if we had a praise- 
meeting, occasionally. If we could only get people to 
praise God for what He has done, it would be a good 
deal better than asking Him continually for something. 
We like to have our children ask us for things, but if 
they keep on asking without giving thanks, we become 
discouraged. Bear this in mind. God expects us to 
praise Him for what He has done, and if our heart is 
198 



MOODY'S PRAISE PRAYER-MEETING. 199 

full of gratitude, and we will praise the Lord, He will 
do a great deal more for us. And I want to say here, 
a praise-church is what the Lord wants now. 

A cold church — a church that is full of formalism — 
will never be full of praise ; but a church that is full of 
joy, full of gladness, is praising God all the time. 

" Restore unto me the joys of thy salvation, and up- 
hold me with thy free Spirit, then will I teach trans- 
gressors thy ways." It seems to me that if we had 
that text all over Christendom at the present time, 
the ministers holding it up to the people till the church 
is filled with peace, till it is filled with rest, till it is 
filled with gladness, with promise — it seems to me that 
we would then see a revival as lasting as eternity 
itself. 

Now, as I said one night here before, the world is 
after the best thing. If a man wants to buy a horse, 
he goes where he can get the best horse for his money. 
If a woman wants to get a dress, she will hunt till she 
gets the very best she can. Why, I have heard of a 
woman going for half a day, from store to store, to get 
the best piece of ribbon she could. It's a universal 
law — the world wants to get the very best thing it 
can. 

Now, if we can show the world that the religion of 
Jesus Christ is the best thing in it, the world will take 



200 HOW TO CONDUCT PRAYER-MEETINGS. 

it ; but if we are despondent or cast down, look gloomy 
are not full of praise, if we are not full of joy, the 
world will not want it. We will only drive men out of 
the kingdom of God. If we have a praise-church, we 
will have people converted. I don't care where it is, 
what part of the world it ' is in j if we have a praise- 
church, we'll have a successful Christianity. 

A young man went down to a church in the East, the 
pastor of which had become an old man. The people 
got asleep. The new man came and tried to rouse 
them, but it was no use. He preached and preached, 
and tried to get them aroused and go into the prayer- 
meeting, but he could not. Gne night he said : 

" The next night we'll have no prayer-meeting." 

They wondered what it meant ; the idea that this 
young minister should do away with their prayer-meet- 
ing, which they had had for fifty years ! They were 
astonished. 

" But," said he, "we will have a praise-meeting." 

At the close of the meeting, one elder went to 
another : 

" What's he going to give up the prayer-meeting for ? 
Has he consulted you about it ? " 

" No." 

"Well," replied the former, "that's a very serious 
matter ; what's the meaning of a praise-meeting ? " 



MOODY'S PRAISE PRAYER-MEETING. 201 

They had been going along without any praise- 
meeting, and they did not know what a praise-meeting 
meant ! They went to ask him, but he wouldn't tell 
them, but said, wait till next Friday night, and then 
they would see. They began to talk about it, and out 
of curiosity a great many came to see what it was. 
The young minister read some of those good old 
psalms, that are full of praise. 

" Now," said he, " if you can think of anything in 
your past life that you have received from God, praise 
God to-night for it. You have been asking God for 
everything, and it chills the church through. Now if 
you can think of any benefits you have received, praise 
God for them. ,, 

They began to think, and they found they had a 
good many things to praise God for. One man got up 
and praised God for a praying mother, who had led him 
to Christ. Another man got up and praised God for 
the Bible. Another praised God for this and that, 
and the result was that when the meeting was over, 
instead of getting up and walking out, they stopped 
and shook hands with one another, and spoke to one 
another, and said : 

" I believe we are going to have a revival." 

My friends, if we don't thank God for what He has 
done for us, and be full of joy and gladness, the world 



202 HOW TO CONDUCT PRAYER-MEETINGS. 

will not come to Christ. Would to God that we had a 
praise-church all over Christendom. Let Christ's name 
be in the churches. Let them praise Him for what He 
has done, and the world will come. Let the world 
know that this is the name in which we trust, that this 
is the name we speak well of ; and when His disciples 
begin to do this, then the world will realize the good- 
ness of His Gospel. Thank God, the people of 
Chicago begin to talk about Christ ; and if we can get 
men to talk about Christ in the steam-cars, in the 
places of business, in the horse-cars, in the streets — 
if we can get them to talk about Christ and His love- 
liness, it won't be long before thousands are converted 
in a day. May God awaken the Christians to praise 
Him for what He has done. 

Did you ever stop to think that the heart of man is 
the only thing that does not praise the Lord ? The 
heavens declare His glory ; the sun praises Him ; the 
moon and stars praise Him. As the rain falls from 
heaven it praises God ; all nature praises God ; the 
very dumb creatures give Him praise, and it is only the 
heart of man that won't praise Him. Oh, how deceit- 
ful is the heart of man. He who gets the most tem- 
poral blessings is the man that praises God least. A 
man may be thankful for those blessings, yet he does 
not praise Him. In fact, I don't believe that any man 



MOODY'S PRAISE PRAYER-MEETING. 203 

can praise God till he is born of God. You may be 
thankful for His blessings, but praising Him is another 
thing ; praise is the occupation of heaven.- Those 
people who do not praise God here, T don't know what 
they will do when they get into heaven ; they will be 
strangely out of place there, because that is the occupa- 
tion of heaven. The redeemed, praise Him all the 
time. 

There was a little boy converted, and he was full of 
praise. When God converts man or boy he is full of 
joy — can't help praising. His father was a professed 
Christian. The boy wondered why he didn't talk about 
Christ, and didn't go down to the special meetings. 
One day, as the father was reading the papers, the boy 
came to him, and put his hand on his shoulder, and 
said : 

"Why don't you praise God? Why don't you go 
down to these meetings that are being held ? " 

The father opened his eyes, and looked at him, and 
said gruffly: 

" I am not carried away with any of those doctrines. 
I am established." 

A few days after they were out getting a load of 
wood. They put it on the cart. The father and the 
boy got on top of the load, and tried to get the horse 
to go. They used the whip, but the horse wouldn't 



204 H W TO CONDUCT PRAYER-MEETINGS. 

move. They got off and tried to roll the wagon along, 
but they could neither move wagon nor horse. 

" I wonder what's the matter ? " said the father. 

" He's established/' replied the boy. 

You may laugh at that, but this is the way with a 
good many Christians. The reason is, that they are 
not born of God, or else they have got so far away that 
they don't exactly know where they are. 

Now, if we are really born of God, if the heart is 
really filled with the Spirit of God, we cannot help 
praising Him. I pity the Christian that has no praise 
in his heart. You are living a life of formalism — you 
are living on doctrines. You haven't got Christ in 
your soul, if you don't praise Him. Now, that ought 
to be the text. Ask yourself, have you praised God 
this peaceful day of Thanksgiving ? You say : 

" Oh, yes, I've thanked Him." 

But have you spoken weir of Christ? Have you 
spoken well of what He has done ? Have you sung 
"hallelujah! hallelujah!" for these six months or a 
year, for this is what they sing in heaven. 

If a man is born of God, he can't help praising God. 
Fill this building with young converts, and see how 
they will sing : 
" Oh, happy day, happy day, when Jesus washed my sins away." 

They cannot hear such songs without praising God. 



MOODY'S PRAISE PRAYER-MEETING. 205 

The first impulse of a young convert is to praise, and if 
he don't feel like praising the God who saved him, it 
is a true sign that he has not been converted by the 
grace of God ; he has been born to some creed or pro- 
fession, some man or some church, and not to the 
loving Son of God, because when Christ comes into the 
heart, He brings joy. 

Now, take a servant of the devil, he don't praise. 
Fill this building full of unregenerated men, and try to 
get them to sing praises. You can't do it; their 
mouths are sealed ; there is no praise in their heart. 
But you get this building filled with men with the Lord 
Jesus Christ in their hearts, they cannot help praising 
Him. How can a man whose master is the devil, 
praise him ? Have you ever heard a man rejoice in his 
service ? I never heard one. 

Now a great many of you say, " It is all very well for 
him to stand up there and talk about praise. If I was 
in a comfortable condition, good health, and everything 
I wanted, like a good many others I see, I would praise 
God." 

It is circumstances with a good many, but I have 
found people who were poor in this world's goods, in 
bad health, and yet continually praising God. I can 
take you to a poor burdened one, who has not been off 
her bed for ten years, and yet she praises Him more 



206 HOW TO CONDUCT PRAYER-MEETINGS. 

than hundreds of thousands of Christians. Her cham- 
ber seems to be just the ante-room of heaven. Her 
soul is full of the love of God, full of gladness, and 
she is poor. Like Elijah at the brook Cherith, she is 
just fed by the Almighty; God provides for all her 
wants. 

Any man who knows God, can trust Him and praise 
Him. He knows that the Word of God is true, for he 
knows that He will care for him. He who cares for 
the lilies of the field, He, without whose knowledge 
not a sparrow can fall to the ground, He, who knows 
every hair of our heads — any man who knows all this, 
cannot but rejoice. 

Is there any one here, who, although he is poor, can 
find no reason to praise God ? Some of those Chris- 
tians who are so poor, but who have the love of God, 
would not give up their place for that of princes. 
Now my experience is, that a man who lives nearest to 
God, praises Him most, whether he is rich or poor. 
The nearer he gets to heaven, the more he praises Him. 
The man who is furthest from God, praises Him least. 
Now, if there is any Christian here who cannot praise 
God, there is something between him and God, and 
take my advice and have it removed before you go to 
bed to-night. What the world wants is joyful Chris- 
tianity, and if we have not that, we are not going to 



MOODY S PRAISE PRAYER-MEETING. 207 

see a saved world. A backslider cannot see God. Fill 
this building with backsliders, and see if they will sing 
praises. That prodigal off there in that foreign land, 
would sing strangely : 

"Rock of Ages, cleft for me." 

Do you think that Peter, when he had denied Christ, 
could sing a song of praise to Him ? The moment a 
man turns his back on God, there is no praise. I 
think that is the reason there are so many quartette 
choirs in the churches. The people cannot sing them- 
selves, and they have to hire people to sing for them ; 
give them $4,000 or $5,000 per year to sing the songs 
of praises. 

Look at a church filled with the children of God. 
The moment a minister gives out the song, their hearts 
burst with praise ; they don't want anybody to sing for 
them. If they can't sing w T ith their mouths, songs will 
bubble out of their hearts ; but when a man is back- 
slidden he wants artistic sounds, wants fine music to 
touch his ears ; don't want it to affect his heart. Now, 
Israel could not sing there in Egypt when they were 
making bricks with straw ; they could not sing with the 
crack of the slave-drivers whip in their ears ; but when 
they got through the Red Sea, they struck up the song 
of redemption, and when a man is redeemed by the 
precious blood of Jesus Christ, he cannot help praising 



2o8 HOW TO CONDUCT PRAYER-MEETINGS. 

God. Do you know, I believe the devil is very wise in 
this. He don't want a singing-church, he don't want a 
praise-church. If we have a praise-church, a singing- 
church, he knows there will be a good many joining us. 
He knows that is the native air of heaven, and the 
moment a child is born in heaven, he catches the 
enthusiasm. 

I am told that once during a campaign, the general 
of an army forbade the playing of the soldier's native 
airs, because it made them so homesick and despondent 
that they could not fight. So when we hear the songs 
of Zion, we are weaned from this world, and want to go 
home. We feel that we are pilgrims and strangers 
here, and we have a better world yonder. 

Now, how is it that the church does not praise God 
more ? I tell you I think it is very plain. The trouble 
is, we have got settled down and gone to sleep. I 
never heard of a bird that sung in its nest, and I don't 
believe that any man ever did, and when a church gets 
settled down, it goes to sleep. It is when the bird is 
on the wing that it sings ; and so it is when the church 
is up it sings songs of praise. And it can sing in the 
dark — a nightingale can sing in the dark. Paul and 
Silas, in the darkness of that Philippian night, sung 
songs of~ praise. When they put them into that jail, 
Almighty God was with them. You know when Joseph 



MOODY'S PRAISE PRAYER-MEETING. 209 

went down to Egypt, how God was with him. When 
they put him in prison, they had to lock God Almighty 
up with him, and Joseph sung songs of praise. But, 
my friends, if we are down in Egypt, and have turned 
our backs on God, and been taken captive, we are 
dumb. It is only when we have been true to God that 
we can sing in the darkness. 

Now I am told that an English lark never sings when 
coming down ; only when mounting up. That may be 
true or not, but when a church is coming down, it is 
not a praise-church. When mounting up, and it knows 
it is coming nearer and nearer to God, it is full of 
praise. It cannot help it. When the lark is mounting 
up, up, up, when it is nearly out of sight, so that you 
can scarcely see it, it sings sweetest. And so when the 
Christian is rising up near to Christ, so that you cannot 
see him, he gives out the sweetest notes of praise from 
his heart. 

Now I can imagine some of you saying, " I have got 
a good many things going against me. I've got a good 
many reasons for not praising God." 

I find there is no reason in the world why we should 
not praise God. If we have troubles, if we have 
sorrows or afflictions, we have brought them upon our- 
selves. They are only to wean us to God. Every good 
gift that we have had from the cradle up, has come 



2IO HOW TO CONDUCT PRAYER-MEETINGS. 

from God. If a man just stops to think what he has 
to praise God for, he will find there is enough to keep 
him singing praises for a week. As the flakes of snow 
come down from the heavens, so He showers His bless- 
ings upon us, and if we praise Him for them, He will 
bless us more abundantly. 

Now, there are people always praising. If you are 
sick, it is like good medicine to see them. Then there 
are other people always looking on the dark side. 
There was a man converted here some years ago, and 
he was just full of praise. He was living in the light 
all the time. We might be in the darkness, but he was 
always in the light. He used to "preface everything in 
the meeting with " praise God." One night he came 
to the meeting with his finger all bound up. He had 
cut it, and had cut it pretty bad, too. Well, I won- 
dered how he would praise God for this ; but he got up 
and said : 

" I have cut my finger, but, praise God, I didn't cut 
it off." 

And so, if things go against you, just think they 
might be a good deal worse. A soldier who came 
from the war always used to say he could tell when a 
Christian addressed a soldier. One man would say : 

" You lost your leg. Where did you lose it ? " 

" In the army." 



MOODY'S PRAISE PRAYER-MEETING. 211 

" What a pity you ever went into the war," he would 
reply ; " I feel sorry for you." 

Another would come along : 

" You have lost an arm ; have you been in the 
army ? " 

" Yes." 

" Well, that's a pity ; but bless God, you didn't lose 
the other arm." 

There was a man on the North Side, and I never 
came out of his house without praising God. He 
was deaf, he was dumb, blind, and had the lockjaw. 
He had a hole in his tooth, and all the food he took 
was put through that hole. My friend, do you ever 
thank God for your senses ? Do you ever thank God 
for your eyes by which you can read His Word ? 

Think of the three millions of people in this world 
who haven't any sight at all. Hundreds of thousands 
of them never saw the mother that gave them birth ; 
never saw their own offspring; never saw nature in 
all its glory ; never saw that beautiful sun and all 
the stars. Do you ever praise God for the ears by 
which you can hear the voice of man, by which you 
hear the Gospel preached ; by which you hear the 
songs of Zion? Did you ever praise Him for your 
hearing and your reason ? Go down to yonder mad- 
house. I never come out of it without feeling full 



212 HOW TO CONDUCT PRAYER-MEETINGS. 

of praise to God. There you will find fathers and 
mothers and children without the light of reason. 

Now my friends, let us praise God we have a home 
in this Gospel land. Let us praise God for His blessed 
Bible. Let us praise God for the gift of his only Son. 
Let us praise Him that He gave up that Son freely for 
us all. Let us praise Him to-night for the love of 
His Son and let us go out of this building with our 
hearts full of joy. 



CHAPTER XXII. 

Song Service for the Prayer-Meeting. 

IN a meeting of this kind it is designed that the 
element of song shall largely predominate. A 
hymn, generally, if not always, is a prayer breathed 
forth in melody to express the emotions of a thank- 
ful, confiding and rejoicing heart. A hymn, generally, 
is a prayer containing confession, petition, adoration 
and aspiration. Let no one think, then, if we were to 
have a service with no other parts but the reading 
of Scripture the singing of spiritual songs and the ben- 
ediction, that such a meeting would not be a prayer- 
meeting, for God's Word is the basis of prayer, and 
Christian song is the rhythmical expression of prayer, 
and the apostolic benediction, is prayer. 

There are various ways in which this service can be 
conducted to the spiritual good of the people. There 
may be times when they are too depressed, or too sor- 
rowful to have much heart for singing. " By the rivers 
of Babylon, there we sat down : yea, we wept, when we 
remembered Zion. We hanged our harps upon the 
willows in the midst thereof. For there they that cai- 
213 



214 HOW TO CONDUCT PRAYER-MEETINGS. 

ried us away captive required of us a song ; and they 
that wasted us required of us mirth, saying, ' Sing us 
one of the songs of Zion.' " 

But there are other times when nothing will so rest 
and inspire the people as the singing of a series 
of songs, through which their emotions and aspira- 
tions shall find utterance. The psalm, which immedi- 
ately follows the one from which the above quotation 
is made, is the expression of such a feeling, and the 
exact opposite of that mood which refuses to sing. " I 
will praise thee with my whole heart ; before the gods'* 
will I sing praise unto thee. I will worship toward thy 
holy temple, and praise thy name for thy loving kind- 
ness and for thy truth: for thou hast magnified thy 
word above all thy name. In the days when I cried 
thou answeredst me, and strengthenedst me with 
strength in my soul. All the kings of the earth shall 
praise thee. O Lord, when they hear the words of 
thy mouth. Yea, they shall sing in the ways of the 
Lord : for great is the glory of the Lord.'' 

Such seasons may be profitably chosen, at varying 
intervals during the year, and the three following 
plans are given as practical hints in this direction : 



*For the meaning see Ex. 22.: 28 ; Ps, 82 : 6; John 10 : 34, 36; 
and I. John 3 : 1,2. 



SONG SERVICE FOR THE PRAYER-MEETING. 21 5 

First Method. 

There are many hymns which have an interesting 
history connected with them. They have been com- 
posed to commemorate some signal experience, deliver- 
ance, or aspiration in religious life. And, besides, the 
singing of a hymn has often been blessed of the Holy 
Ghost to the conversion of souls. Histories and anec- 
dotes of this kind have been treasured by the church, 
which it would be most interesting to present at the 
prayer-meeting, from time to time, in connection with 
the singing of such hymns. Accordingly the remarks 
at such meetings may be chiefly directed to present 
such facts and incidents as shall illustrate their origin 
or use. 

Valuable assistance for services of this kind will be 
derived by the pastor and the people from such books 
as " Hezekiah Butterworth's Story of The Hymns," 
"The Illustrated History of Hymns," by Rev. E. M. 
Long ; and " Trophies of Song," by Rev. W. F. Crafts. 
And these remarks may be either before or after the 
singing of the hymn in question as may seem most 
desirable. In the following plan I have sketched in 
outline, some remarks of this nature in connection with 
four of the hymns that are sung : 



2l6 HOW TO CONDUCT PRAYER-MEETINGS. 

i. Hymn — 

" Come, Thou Fount of every blessing, 
Tune my heart to sing Thy grace ; 
Streams of mercy never ceasing, 
Call for songs of loudest praise." 

2. Scripture Lesson and Prayer. 

3. Hymn — 

"I love to steal awhile away, 
From every cumbering care, 
And spend the hours of setting day 
In humble, grateful prayer." 

4. Remarks upon this hymn that has just been sung. This 

hymn was composed under the following interesting 
circumstances : " Along a mountain stream, skirted 
with trees and alders, near the village of Ellington, 
Ct, there was a well-trodden footpath that led from 
a cottage to a place of prayer. Hither, at the close 
of each day, a mother was wont to wend her way 
to hold sweet communion with God. On one sum- 
mer evening she was chided by a neighbor for thus 
stealing * awhile away ' to the seeming neglect of her 
family. Being much pained by these words, when 
she returned home, she sat down and penned this 
hymn as an answer to the criticism, and named it 
f An apology for my twilight rambles, addressed to a 
lady.' The writer of this hymn was Mrs. Phoebe H. 
Brown. One of the little ones for whom she was 
thus accustomed to pray, is now the Rev. Sam'l R 
Brown, D.D., who has been a most efficient mission- 



SONG SERVICE FOR THE PRAYER-MEETING. 21J 

ary in Japan, since 1859. What an example to 
praying mothers, and what an apt illustration of 
God's promises, showing that those who resort to 
'the secret place of the most high, shall abide under 
the shadow of the Almighty — ' that when we pray 
to Him in secret He shall reward us openly. The 
prayers of this earnest mother were answered in 
the godly life of all her children." 

5. Prayer. 

6. Hymn — 

" O Thou that nearest prayer ! 
Attend our humble cry, 
And let Thy servants share 
Thy blessings from on high." 

7. Voluntary Remarks or Prayer. 

8. Hymn — 

" Saviour ! visit Thy plantation ; 
Grant us Lord a gracious rain ; 
All will come to desolation 
Unless Thou return again. 
Lord ! revive us, 
All our help must come from Thee." 

9. Hymn — 

" There is a fountain filled with blood, 
Drawn from Immanuel's veins ; 
And sinners plunged beneath that flood, 
Lose all their guilty stains." 



2l8 HOW TO CONDUCT PRAYER-MEETINGS. 

io. Remarks to explain this hymn as just sung: "This hymn 
was written by the poet Cowper, for the Olney Cot- 
tage prayer-meeting, which was led by him and his 
friend Newton ; but little did Cowper imagine, when 
he heard Newton announce, and this small praying 
band unite to sing — 

* There is a fountain filled with blood,' 
that there was starting a song that would afterwards 
be caught up by unnumbered millions, and that a 
century later, while his 

i poor, lisping, stammering tongue 

Lies silent in the grave/ 
would still be repeated from the rising to the setting 
of the sun — and continue to echo round the globe, 
'Till all the ransomed Church of God, 

Be saved to sin no more.' 

This hymn presents the great doctrine of atonement, 
— a doctrine that infuriates the heart of a proud 
and boastful sinner, and that especially provokes the 
wrath of an Ingersoll, who has vowed to let no 
public lecture pass without his denunciation of it — 
but a doctrine most precious to every repenting and 
believing soul, that but for the vicarious suffering of 
Christ, would be driven to despair. Numerous in- 
stances witness to the power of the truth here con- 
tained. A notorious robber of New York grew weary 
of his sinful life, and wanted to become a Christian, 
but almost despaired of being saved. A Christian 
believer talked and prayed with him, but could not 
give him any encouragement. He then sang the 



SONG SERVICE FOR THE PRAYER-MEETING. 219 

first verse of this hymn, but the poor man said 
' There is nothing in that for me.' He then sang the 
second verse — 

* The dying thief rejoiced to see 

That fountain in his day ; 
And there may I though vile as he, 
Wash all my sins away." 

'That means me,' said the penitent robber. Hope 
sprung up at once in his heart, and he was soon 
after most happily converted." 

11. Prayer. 

12. Hymn — 

" Jesus, lover of my soul ! 
Let me to Thy bosom fly 
While the billows near me roll, 
While the tempest still is high." 

13. Remarks — " Charles and John Wesley and Richard Pilmore 

were holding one of their twilight meetings on the 
common when the mob assailed them, and they were 
compelled to flee for their lives. Being separated 
for a time as they were being pelted with stones, 
they at length, in their flight, succeeded in getting 
beyond a hedge row, where they prostrated them- 
selves on the ground, and placed their hands on the 
back of their heads for protection from the stones, 
which still came so near that they could feel the cur- 
rent of air made by the missiles as they went whiz- 
zing over them. In the night-shades that were gath- 
ering, they managed to hide from the fury of the 



220 HOW TO CONDUCT PRAYER-MEETINGS. 

rabble in a spring-house. Here they struck a light 
with a flint-stone, and after dusting their clothes, and 
washing, they refreshed themselves with the cooling 
water that came bubbling up in the spring, and roll- 
ing out in a silver streamlet. Now, it should be re- 
membered that Charles Wesley was a ready writer of 
hymns, and wrote as many as four thousand in all, 
and so found inspiration in. every circumstance of 
life. After this escape, he pulled out a lead pencil 
(made by hammering to a point a piece of lead) and 
drawing inspiration from these surroundings, com- 
posed this noble hymn. Almost every line in the 
hymn was illustrated by something that had just 
happened, or was suggested by the shelter they had 
found from the storm and tempest, by the side of the 
waters that flowed at their feet. Many are the souls 
that have been converted through the instrumentality 
of this hymn, and who shall tell the number of those 
who, both in life and death, have derived from it a 
sweet and precious comfort. ,, 

14. Prayer. 

15. Hymn — 

" Give to the winds thy fears ; 

Hope, and be undismay'd ; 
God hears thy sighs and counts thy tears. 
God shall lift up thy head." 

16. Remarks explanatory — " It was a dark day for Paul Gerhardt 

when he wrote this hymn. On account of some 
conflict with the king, in his religious sentiments, he 



SONG SERVICE FOR THE PRAYER-MEETING. 221 

was ordered to leave the Nicholas Church, at Berlin, 
where he had preached for ten years, and quit the 
country. With his helpless wife and little ones he 
turned his steps toward Saxony, his native land. 
The journey taken on foot was long and weary, and 
as they turned aside to spend the night in a little vil- 
lage inn, his wife, overcome with sorrow, gave way 
to tears of anguish. Gerhardt, concealing his own 
sadness, quoted the beautiful promise — ■ Trust in 
the Lord; in all thy ways acknowledge Him, and 
He shall direct thy paths.' His own mind was so 
impressed by these words, that he turned aside and 
composed this hymn. Late that evening two men 
came in, and in a conversation stated that they were 
going to Berlin to Gerhardt, the deposed minister. 
His wife turned pale with alarm, but the minister, 
with entire self-possession, told the strangers he 
was the man they were seeking. To his joy and 
surprise, he learned that they were sent with a letter 
from Duke Christian of Meresburg, to inform him 
that in view of his unjust deposition he had con- 
ferred a pension upon him. With great delight, 
Gerhardt turned to his wife, and handing her this 
hymn which had been composed earlier in the even- 
ing, when all was so dark and seemingly hopeless, 
said, * See how God provides!' Man's extremity is 
God's opportunity." 

17. DOXOLOGY AND APOSTOLIC BENEDICTION. 



222 HOW TO CONDUCT PRAYER-MEETINGS. 

Second Method. 

The following Song Service was held in Brantford, 
Ontario, on the evening of Nov. 17th, 1878, as a Gos- 
pel-meeting, and was conducted by the leader, Rev. Dr. 
Nichol. Those who attended, speak of it as a most 
refreshing season, commanding close attention and de- 
veloping an unusual interest. And those who think 
that the services of the prayer-meeting ought to be 
" revivalistic " in their nature, will see that it is not 
impossible to reach out after the unconverted' on this 
plan, and especially so if such are present. And that 
it was arranged as a plan, before the meeting was held 
by Dr. Nichol, is nothing more against it, than it is 
for an evangelist, or so called revivalist, to premeditate 
the remarks which shall form the sermon for a given 
meeting, on a certain text, with the other parts fore- 
cast in outline: 



Opening Hymn — " Holy Spirit, Faithful Guide." 

Reading— Scriptures and Prayer. 

Gospel Invitation — "Come Unto Me," etc. 

Second Hymn — "Come to the Saviour." 

I. But I am a sinner, how can I come ? Luke 5 : 32. Read by 

S. M. Thomson, with a few words of invitation. 
Third Hymn — "Just as I am." m 



SONG SERVICE FOR THE PRAYER-MEETING. 223 

II. Is there nothing to do to merit salvation ? Ephes. 2:8; Is. 

55 : 1. Responded to by Wm. Garside in a few 
appropriate words. 
Fourth Hymn — "Jesus paid it all." 

III. Is there salvation for me ? John 3: 16; Rev. 22: 17. Re- 

plied to by John S. Hardie. 
Fifth Hymn — Whosoever heareth." 

IV. I need a guide. Ps. 48 : 14. Answered by Thos. Foster. 
Sixth Hymn — " Precious Promise." 

V. What provision has God made for me ? I. John 3 : 1 and 2. 

Reply suitably given by Wm. Geddes. 
Seventh Hymn — " Still there's more to follow." 
Resolution — I will arise. Responded to by the chairman, in 

a very effective manner. 
Eighth Hymn — "I am coming to the Cross." 
Prayer and Singing. The Doxology closed this interesting 

meeting. 

Third Method. 

This plan has more singing in it, than either of the 
preceding, and with the explanations accompanying it, 
is taken from the columns of The Watchman. This 
programme will occupy an hour, allowing one minute for 
each verse sung, and three to five minutes for remarks 
on each topic. If the leader prepares a time-table on 
this basis and finds that there is danger of running 
over the allotted time, he can omit some of the singing. 
The hymns are from Gospel Hymns, No. i : 



224 HOW TO CONDUCT PRAYER-MEETINGS. 

loi — "All hail the power of Jesus' name." 

Prayer. 
23 — "Jesus loves even me. Vs. 1, 2. 
Read Rom. iii. 9-26. 
Remarks — Man's condition — sinful. 
41 — " The whole world was lost." Vs. 1, 3. 
127 — "Come ye sinners." Vs. 1, 4. 

Remarks — God's Remedy — Jesus Christ. 
91 — " There is a fountain." Vs. 1, 2. 
30 — "God loved the world." Vs. 1, 2. 
7& — " One offer of salvation." Vs. 1, 2. 
Prayer. 

Remarks — How received — by faith. 
2 — " 'Tis the promise of God." Vs. 1, 2, 6. 
- 94— "Only trust Him." Vs. 1, 3. 

Remarks — The result — life and peace. 
80 — "There is life for a look." Vs. 1, 5. 
100 — "My heart that was heavy." Vs. 1,2,3. 

Prayer. 
132 — " Come to Jesus." Vs. 1, 2, 3. 

The leader announces all the hymns and may deliver 
the addresses, but it is generally better to invite differ- 
ent persons to speak, giving each one a clear idea of 
his own topic and of its relation to the others. The 
leader of singing should be furnished with a list of 
hymns beforehand, that there be no delay in starting 
them. The singing should be spirited and congrega- 
tional, with very brief organ interludes, if any. The 



SONG SERVICE FOR THE PRAYER-MEETING. 225 

choir should be composed entirely of Christians, and 
should simply lead the singing and not make a musical 
display. There may be a solo, occasionally. All hearts 
should be directed to the truth sung, not to the manner 
of its rendering. The meeting is not a class for musi- 
cal instruction, or for the practice of new pieces. But 
it takes advantage of the love for music which is so 
constantly appealed to in worldly entertainments, and 
so proves attractive to many persons who could hardly 
be persuaded to attend any other service. 



CHAPTER XXIII. 

Different Methods for Conducting Bible 
Readings. 

IT has been my purpose to give as great a variety, 
as might be, in the history of actual meetings, by 
giving the account of such especially as have attained 
to the interest of having been written and spoken 
about. I am indebted to the Rev. I. K. Funk, for the 
following report of a prayer-meeting which was held 
in a church in Brooklyn, on the subject of " The Res- 
urrection of Christ," This theme had been announced 
from the pulpit on the preceding Sabbath. 

."My lessons," said the leader, "are all drawn from 
Scripture texts. The brethren will please turn to the 
passages of Scripture which I will announce, and sig- 
nify as quickly as they have found them. You will all 
find Bibles in your seats. My points are: 

" i. The fact of the Resurrection. Matt. 18 : 2-6. 

"' I have found it,' said a lady not far from the lead- 
er's chair. 

" ' Please keep the place until I call upon you to 
read it.' 

226 



METHODS FOR CONDUCTING BIBLE READINGS. 227 

" 2. The power of the risen Christ. Matt. 28 : 18. 
" * I have it/ said a gentleman, near the door. 
"3. The great truth to be proclaimed. Acts 17 : 18. 
11 4. The fruits of the Resurrection. I. Pet. 1 : 3, 4. 
" 5. Christ's Resurrection the assurance of our im- 
mortality. I. Cor. 15 : 20. 

"6. The triumphant song of the Christian. I. Cor. 

x 5 • 56. 

" Now," continued the leader, when all these texts 
had been found, "will the one who has Matt. 28 : 2-6 
read?" 

The verses were read, and the speaker commented 
upon them briefly; and then the next passage was 
read and commented upon, and so to the end. This 
plan broke up the monotony of the service and made 
it easy to hold the attention of the audience." 

The Rev. M. P. Ormsby, pastor of the Presbyterian 
Church, at Eureka, 111., has furnished a good suggestion 
which may be made the basis of a Bible Reading, 
from memory. " The week before," he writes, " select 
twelve or fifteen verses of Scripture, as for a Bible 
Reading Service. Write each on a little slip of paper, 
and give them out to such as may like to take them. 
And at the next prayer-meeting ask for them in order, 
invite remarks, and yourself make remarks. Most of 
them will be repeated from memory, and the others 



228 HOW TO CONDUCT PRAYER-MEETINGS. 

read. Let the leader supply the place of such as may 
be absent. 

" This method has been in use among us a few months, 
and is much liked. It secures much study of the Scrip- 
tures, calls out many valuable and suggestive thoughts, 
and centres the remarks of all upon one general theme. 
It affords a fine opportunity for the young and timid 
to take part, and for the sisters, without the violation 
of the divine rule, to " keep silence in the churches." 
Children, and young people, generally, like to recite the 
passages, and listen closely to the remarks upon them. 
Doubtless, no one way, can well be followed forever ; 
but this will apparently work well a good while." 

And for farther varieties of this sort, I beg to refer 
the reader to Chapter IX. of " The Prayer-Meeting 
And Its Improvement." 

A word, also, may be added just here about methods 
of reading. The reading of verses from the Bible may 
be done by the leader, or some one who is a good 
reader may be asked to read the passages, when called 
for by the leader, or different ones in the audience 
may attend to the reading, as previously designated, 
or finally, the texts may be read by the meeting in 
concert. 



CHAPTER XXIV. 

A Watch Prayer-Meeting. 

AVERY interesting meeting is held by some 
churches, especially by M. E. Churches, on the 
last evening of the year, and continued until the mid- 
night hour, which is called a watch-meeting. I have 
no doubt but that such meetings for conference, prayer, 
praise and good resolutions, when properly conducted 
are valuable means of grace. 

An outline of such a meeting will prove as sugges- 
tive as anything that might be written, in the way of a 
more lengthy introduction: 

i. Song — 

" While with ceaseless course the sun 

Hasted through the former year, 
Many souls their race have run, 
Never more to meet us here; 
Fixed in an eternal state 

They have done with all below ; 
We, a little longer wait, 
But how little none can know. 

As the winged arrow flies 

Speedily the mark to find 
229 



230 HOW TO CONDUCT PRAYER-MEETINGS. 

As the lightning from the skies 
Darts, and leaves no trace behind, 

Swiftly thus our fleeting days 

Bear us down life's narrow stream ; 

Upward, Lord! our spirits raise; 
All below is but a dream. 

Thanks for mercies past receive, 

Pardon of our sins renew; 
Teach us henceforth how to live 

With eternity in view; 
Bless Thy Word to young and old, 

Fill us with a Saviour's love; 
And when life's short tale is to]d 

May we dwell with Thee above." 

2. Prayer. 

3. Song — 

" Great God ! we sing Thy mighty hand, 
By which supported still we stand ; 
The opening year Thy mercy shows ; 
Thst mercy crowns it till its close. 

By day, by night, at home, abroad, 
Still we are guarded by our God • 
By His incessant bounty fed 
By His unerring counsel led. 

With grateful hearts the past we own ; 
The future all to us unknown, 
We to Thy guardian care commit, 
And peaceful leave before Thy feet. 



A WATCH PRAYER-MEETING. 23X 

In scenes exalted or depressed 
Be Thou our joy, and Thou our rest ; 
Thy goodness all our hopes shall raise, 
Adored through all our changing days. 

When death shall close our earthly songs, 
And seal in silence mortal tongues, 
.Our helper, God, in whom we trust, 
In better worlds our souls shall boast." 

4. Read Psalm 90, and Mark 13: 33-37. 

5. Prayer. 

6. A short address. 

7. Song — 

" Come let us anew 

Our journey pursue, 

Roll round with the year 
And never stand still till the Master appear ; 

His adorable will 

Let us gladly fulfil 

And our talents improve 
By the patience of hope and the labor of love. 

Our life is a dream ; 

Our time, as a stream, 

Glides swiftly away, 
And the fugitive moment refuses to stay; 

The arrow is flown, 

The moment is gone, 

The millenial year 
Rushes on to our view, and .eternity's here. 



232 HOW TO CONDUCT PRAYER-MEETINGS. 

Oh, that each in the day 

Of His coming may say, 

' I have fought my way through, 
I have finished the work which Thou gav'st me to do ! ' 

Oh that each from his Lord 

May receive the glad word, 

' Well and faithfully done ! 
Enter into my joy and sit down on my throne ! " 

8. Read Thomson's "Hymn on The Seasons." 

" These, as they change, Almighty Father, these 
Are but the varied God. The rolling year 
Is full of Thee. Forth in the pleasing spring 
Thy beauty walks; Thy tenderness and love 
Wide flush the fields; the softening air is balm; 
Echo the mountains round ; the forest smiles ; 
And every sense and every heart is joy. 
Then comes Thy glory in the summer months, 
With light and heat refulgent. Then Thy sun 
Shoots full perfection through the swelling year; 
And oft Thy voice in dreadful thunder speaks, 
And oft at dawn, deep noon, or falling eve, 
By brooks and groves in hollow — whispering gales. 
Thy bounty shines in autumn unconfined, 
And spreads a common feast for all that lives. 
In winter awful thou ! with clouds and storms 
Around the throne, tempest o'er tempest rolled, 
Majestic darkness ! On the whirlwind's wing 
Riding sublime, Thou bids't the world adore, 
And humblest nature with Thy northern blast. 



A WATCH PRAYER-MEETING. 233 

Mysterious round ! what skill, what force divine, 
Deep felt, in these appear ! a simple train, 
Yet so delightful mixed, with such kind art, 
Such beauty and beneficence combined ; 
Shade, unperceived, so softening into shade ; 
And all so forming an harmonious whole, 
That, as they still succeed, they ravish still. 
But wandering oft, with brute unconscious gaze, 
Man marks not Thee, marks not the mighty hand, 
That, ever busy, wheels the silent spheres ; 
Works in the secret deep ; shoots, steaming thence 
The fair profusion that o'erspreads the spring ; 
Flings from the sun direct the flaming day ; 
Feeds every creature ; hurls the tempest forth ; 
And, as on earth, this grateful change revolves, 
With transport touches all the springs of life. 

Nature, attend ! join every living soul, 
Beneath the spacious temple of the sky, 
In adoration join ; and ardent, raise 
One general song 1 To Him, ye vocal gales, 
Breathe soff^ whose Spirit in your freshness breathes: 
O, talk of Him in solitary glooms ! 
Where o'er the rock, the scarcely waving pines 
Fills the brown shade with a religious awe, 
And ye whose bolder note is heard afar, 
Who shake the astonished world, lift high to heaven 
The impetuous song, and say from whom you rage. 
His praise, ye brooks, attune, ye trembling rills ; 
And let me catch it, as I muse along. 



234 HOW TO CONDUCT PRAYER-MEETINGS. 

Ye headlong torrents, rapid, and profound ; 

Ye softer floods, that lead the humid maze 

Along the vale ; and thou, majestic main, 

A secret world of wonders in thyself — 

Sound his stupendous praise — whose greater voice 

Or bids you roar or bids your roarings fall. 

Soft roll your incense, herbs, and fruits and flowers, 

In mingled clouds to Him — whose sun exalts, 

Whose breath perfumes you, and whose pencil paints ; 

Ye forests bend, ye harvests wave, to Him ; 

Breathe your still song into the reaper's heart 

As home he goes beneath the joyous moon. 

Ye that keep watch in heaven, as earth asleep 

Unconscious lies ; effuse your mildest beams 

Ye constellations, while your angels strike, 

Amid the spangled sky, the silver lyre. 

Great source of day! best image here below 

Of thy Creator, ever pouring wide 

From world to world, the vital ocean round 

On Nature write with every beam his praise. 

The thunder rolls : be hushed the prostrate world: 

While cloud to cloud returns the solemn hymn. 

Bleat out afresh, ye hills ; ye mossy rocks, 

Retain the sound ; the broad responsive low, 

Ye valleys, raise ! for the great Shepherd reigns, 

And his unsuffering Kingdom yet will come. 

Ye woodlands all awake ! a boundless song 

Burst from the graves ! and when the restless day, 

Expiring, lays the warbling world asleep, 

Sweetest of birds ! sweet Philomela, charm 



A WATCH PRAYER-MEETING. 235 

The listening shades and teach the night his praise. 

Ye chief, for whom the whole creation smiles, 

At once the head, the heart, and tongue of all 

Crown the great hymn ! in swarming cities vast, 

Assembled men to the deep organ join 

The long-resounding voice, oft breaking clear, 

At solemn pauses, through the swelling bass : 

And, as each mingling flame increases, each, 

In one united ardor rise to heaven. 

Or if you rather choose the rural shade, 

And find a fane in every sacred grove. 

There let the shepherd's flute, the virgin's lay, 

The prompting seraph, and the poet's lyre, 

Still sing the God of seasons as they roll. 

For me, when I forget the darling theme, 

Whether the blossom blows, the summer ray 

Russets the plain, inspiring autumn gleams, 

Or winter rises in the blackening east, 

Be my tongue mute — my fancy paint no more, 

And, dead to joy, forget my heart to beat. 

Should fate command me to the farthest verge 
Of the green earth, to distant barbarous climes, 
Rivers unknown to song — where first the sun 
Gilds Indian mountains, or his setting beam 
Flames on the Atlantic isles it's naught to me : 
Since God is ever present, ever felt 
In the void waste as in the city full ; 
And where He vital spreads there, must be joy 
When even at last the solemn hour shall come 



236 HOW TO CONDUCT PKAYER-MEETINGS. 

And wing my mystic flight to future worlds, 

I cheerful will obey ! 'twere with new powers, 

Will rising wonders sing: lean not go 

Where Universal Love not smiles around, 

Sustaining all yon orbs and all their suns ; 

From seeming evil still educing good, 

And better thence again, and better still, 

In infinite progression. But I lose, 

Myself in Him, in light ineffable ! 

Come, then, Expressive Silence, muse His praise." 

9. Reflections and Experiences. 
10. Song — 

" Holy Father ! Thou hast taught us 
We should live to Thee alone ; 
Year by year Thy hand hath brought us 

On through dangers oft unknown. 
When we wandered Thou hast found us. 

When we doubted, sent us light ; 

Still Thine arm has been around us, 

All our paths were in Thy sight. 

In the world will foes assail us, 

Craftier, stronger, far than we, 
And the strife shall never fail us, 

Well we know before we die. 
Therefore, Lord ! we come believing 

Thou canst give the power we need, 
Through the prayers of faith receiving 

Strength, the Spirit's strength indeed. 



A WATCH PRAYER-MEETING. 237 

We would trust in Thy protecting, 

Wholly rest upon Thine arm, 
Follow wholly Thy directing, 

Thou our only guard from harm ; 
Keep us from our own undoing, 

Help us turn to Thee when tried; 
Still our footsteps, Father ! viewing, 

Keep us ever at Thy side. 

11. Prayer. 

12. Tribute to the memory of departed members. 

13. Song — 

" For Thy mercy and Thy grace, 

Faithful through another year, 
Hear our song of thankfulness, 

Father and Redeemer! hear. 
In our weakness and distress 

Rock of strength ; be Thou our stay ; 
In the pathless wilderness 

Be our true and living way. 

Who of us death's awful road 

In the coming year shall tread ? 
With Thy rod and staff, O God I 

Comfort Thou his dying head. 
Keep us faithful, keep us pure, 

Keep us evermore Thine own ; 
Help, oh help us to endure ; 

Fit us for the promised crown." 



238 HOW TO CONDUCT PRAYER-MEETINGS. 

14. Read at the midnight hour as the bells ring out the old year 
and ring in the new, Tennyson's Hymn for the 
New Year — 
" Ring out, wild bells, to the wild sky, 
The flying clouds, the frosty light 
The year is dying in the night ; 
Ring out, wild bells and let him die. 

Ring out the old, ring in the new, 
Ring happy bells across the snow 
The year is going, let him go ; 

Ring out the false, ring in the true. 

Ring out the grief that saps the mind, 
For those that here we see no more ; 
Ring out the feud of rich and poor 

Ring in redress to all mankind. 

Ring out a slowly dying cause, 
And ancient forms of party strife 
Ring in the noble modes of life 

With sweeter manners, purer laws. 

Ring out the want, the care, the sin, 
The faithless coldness of the times, 
Ring out, ring out my mournful rhymes, 

But ring the fuller minstrel in. 

Ring out false pride in place and blood, 
The civic slander and the spite ; 
Ring in the love of truth and right ; 
Ring in the common love of good. 



A WATCH PRAYER-MEETING. 239 

King out old shapes of foul disease ; 
Ring out the narrowing lust of gold: 
Ring out the thousand wars of old; 

Ring in the thousand years of peace. 

Ring in the valiant man and free, 
The larger heart, the kindlier hand; 
Ring out the darkness of the land, 

Ring in the Christ that is to be." 

15. The Pledging of the New Year with good Resolutions. 

16. Song — 

" Thou who roll'st the year around 

Crowned with mercies large and free, 
Rich Thy gifts to us abound, 

Warm our praise shall rise to Thee. 
Kindly to our worship bow, 

While our grateful thanks we tell, 
That, sustained by Thee, we now 

Bid the parting year — farewell. 

All its numbered days are spent, 

All its busy scenes are o'er, 
All its joys forever fled, 

All its sorrows felt no more. 
Mingled with the eternal past, 

Its remembrance shall decay ; 
Yet to be revived at last 

At the solemn judgment -day. 



240 HOW TO CONDUCT PRAYER-MEETINGS 

All our follies, Lord, forgive ! 

Cleanse us from each guilty stain ; 
Let Thy grace within us live, 

That we spend not years in vain. 
Then, when life's last eve shall come, 

Happy spirits, may we fly 
To our everlasting home, 

To our Father's house on high!"' 

IJ. DOXOLOGYAND BENEDICTION. 



CHAPTER XXV. 

Ladies' Prayer-Meeting. 

INASMUCH as business men have their special sea- 
sons for prayer, there is no reason why women 
should not have theirs. If men, harrassed by business 
cares, can daily snatch a few moments in the midday 
for spiritual devotion and religious improvement, pre- 
sumably the ladies who are freed from such anxieties, 
can devote at least one day each week for such a meet- 
ing. The ladies have leisure for calling and meeting 
in societies to foster various benevolent schemes ; shall 
they not also find leisure and relish for meetings of 
social prayer and religious conference ? I don't know 
as it would be anything out of place, if the women 
were to hold their daily meeting, or afternoon meeting, 
for the increase of grace and the promotion of god- 
liness, just the same as men have their daily noon-day 
meetings. Is there not some Lanphier to inaugurate 
such a system ? 

Now I am aware that novelists, like Dickens, and 
humorists of our day, have turned their wit to ridicule 
such small societies as tend to create greater interest 
241 



242 HOW TO CONDUCT PRAYER-MEETINGS. 

in matters pertaining to " Borrioboola-Gha " than their 
own neighborhoods, or make women more busy in the 
affairs of other households than those which belong 
to their own home circles. We occasionally see such 
extracts as the following going the rounds of the 
press : 

" ' Is the lady of the house in ? ' some one has called 
to inquire. 

'" Certainly she isn't,' the ' henpecked' husband has 
responded. ' She is out. She is perennially and eter- 
nally out.' 

"'Where can I see her? ' 

"'Why, go down to the Woman Suffrage Club 
Rooms j and if she is not there, go to the Society for 
the Prevention of Cruelty to Animals \ and if she has 
left there, visit the hall of the Association for Allevi- 
ating the Miseries of the " Senegambians ; " and if she 
has not finished up there, look for her at the Church 
Aid Society, or at the Ninth Ward Soup House, or 
at some of these places." 

This may do very well for satire, or as an exaggera- 
tion ; but it has a very slender foundation in fact. Reli- 
gion does not induce neglect, nor countenance idleness 
in anybody. Its spirit is the exact opposite. He or 
she that neglects to provide for the house and the 
household is no better than a heathen, and has de- 



LADIES PRAYER-MEETING. 243 

nied the faith. Christianity denounces the gathering 
and circulating of scandal, and such neglect of home 
interests as is implied in " gadding about " and the 
being nothing better than busybodies in the affairs 
of others. A daily prayer-meeting, for that matter, 
might be instituted and carried forward without slight- 
ing a single responsibility of the home circle • in point 
of fact, such a meeting would prove an incentive to 
greater fidelity in the performance of the entire scheme 
of domestic duties. A prayer-meeting is the best friend 
that can be found to promote sweetness, purity, fidelity 
and light in all the relations of home and in all the 
sacred duties of wife, mother, or daughter. 

A ladies' weekly prayer-meeting would prove itself 
most beneficial and invigorating to the piety of a 
church if it should be carried forward on the plan of 
visiting all the homes of the congregation. Such a 
plan would tend to increase the usual number, by in- 
teresting those who are not in the habit of assembling 
for this purpose. It would deepen the current of god- 
liness. It would revive the faith hope and charity 
of the weak-hearted and the backsliding. It would 
arouse the careless and indifferent. It would lead 
many to become inquirers in the way of religion. It 
would foster regularity in attendance upon all the ser- 
vices and upon all the ordinances of the sanctuary. It 



244 HOW TO CONDUCT PRAYER-MEETINGS. 

would beget a lively sympathy, and strengthen the 
bonds of Christian love, between household and house- 
hold. Whilst the wants of the home are fully looked 
after and not despised, something of love and benefi- 
cence would also spring up in the heart toward the 
poor, the neglected, and even the far-off " Senegam- 
bians." In a word, the attendance upon meetings of 
prayer, and the habit of prayer itself, would adorn and 
sanctify the home, and make it more beautiful and dig- 
nified than all the places on the earth besides. What 
place more sacred on earth than a godly, Christian, 
praying home ? 

Seasons of the deepest religious interest in the church 
set all classes to praying, as notice the following ex- 
tract from the Works of President Edwards. And it 
is but natural when souls realize how near heaven is 
to them, and how important are all its concerns, that 
they should converse with heaven in the only language 
that forms a communication between earth and heaven 
— prayer. 

"Before the first great outpouring," he writes, "of 
the Spirit of God on the Christian church, which began 
at Jerusalem, the church of God gave themselves to 
incessant prayer. The inhabitants of our town — at 
the time of the great revival — are now divided into 
particular praying societies ; most of the people, young 



LADIES' PRAYER-MEETING. 245 

and old, have voluntarily associated themselves in dis- 
tinct companies for mutual assistance in social worship 
in private houses ; what I intend, therefore, is that days 
of prayer should be spent partly in these distinct pray- 
ing companies. Such a method of keeping a fast as 
this has several times been proved ; in the forenoon, 
after the duties of the family and closet, as early as 
might be, all the people of the congregation have 
gathered in their particular religious societies \ com- 
panies of men by themselves, and companies of women 
by themselves ; young men by themselves, and young 
women by themselves ; and companies of children in 
all parts of the town by themselves, as many as were 
capable of social, religious exercises; the boys by 
themselves, and the girls by themselves ; and about 
the middle of the day, at an appointed hour, all have 
met together in the house of God to offer up public 
prayers, and to hear a sermon suited to the occasion ; 
and they have retired from the house of God again 
unto their private societies, and spent the remaining 
part of the day in praying together there." But of 
course seasons like these are exceptional. 

A ladies' prayer-meeting to be successful, should be 
prompt in opening and in closing. The exercises 
should be short and pointed. The subject should be 
announced at least one week in advance. The exer- 



246 HOW TO CONDUCT PRAYER-MEETINGS. 

rises in its speaking parts should be without formality, 
and in a large measure, conversational. An essay 
might occasionally be prepared by those whose gifts 
lie in that direction. A poem, or other article, illus- 
trating the subject, might be read at times to vary 
the exercises. A Bible reading, now and then, would 
prove highly edifying. There should always be much 
singing, and whose voice is sweeter than woman's? 
Let each one find out what her peculiar gift or talent 
may be, and then let that capacity be more fully cul- 
tivated to the edifying of all. Some may have a gift 
for prayer, let them pray \ some for singing, let them 
sing \ some for writing, let them write ; some for read- 
ing, let them read ; some for teaching, let them teach ; 
some for exhortation, let them exhort; and some for 
silence, let them keep silence. There are Marthas as 
well as Marys. Let full freedom prevail, that so all 
may come for profit and delight. If there is a woman's 
missionary society in the church, give one meeting a 
month, or less often, in which to consider the spread 
of the Gospel in home and foreign fields, and to pray 
for its success. If there are other societies, let not 
their interests be ignored, but make them occasionally, 
and each in their turn, the subject of the meetings. 
In this way all interests will be harmonized, and 
workers in their peculiar spheres will sympathize more 



LADIES' PRAYER-MEETING. 247 

heartily with the aims and endeavors of each other, 
without clash or rivalry. And let it be understood 
that one class of work is as honorable as another, 
inasmuch as each and all are necessary to the well- 
being of Christ's kingdom. It might be well, as a last 
suggestion, that all the ladies in the church be divided 
into twelve committees, and the care and conduct of 
the prayer-meeting for an entire month given to each. 
In this way, all the gifts of the church will be called 
out, and more fully cultivated. 



I 



CHAPTER XXVI. 

■ Tuesday Evening Meetings. 
To Include a Training College and Other Objects. 

N many churches it is the custom to hold two reg- 
ular meetings of the church, besides the Sunday 
services, generally on the evenings of Tuesday and 
Friday, the one for a prayer-meeting, and the other 
for a lecture, or for other purposes, both social and 
devotional. I suppose just as many public meetings of 
this kind in each week will be judicious as you can 
make highly profitable, interesting and inspiring. The 
principle to be observed is, not the number of meetings 
you can hold, but the kind of meetings which you can 
make them. It is not quantity that is to be sought 
after, but quality. It surely is much better to enlist 
your people in efforts of an improving nature, than 
to leave the whole week open for all sorts of recrea- 
tions, amusements and worldly frivolities. 

And as an example of how people respond to the' 
labors of an earnest pastor in behalf of their spiritu- 
alities, I may give a brief transcript from the " Memoir 
of Dr. Edward Pay son." 
248 



TUESDAY EVENING MEETINGS. 249 

His church at Portland, Maine, were in the habit 
of keeping a quarterly day for fasting and prayer, and 
in this matter he had himself set a notable example by 
regularly observing some day in each week for fasting 
and secret prayer. Indeed, it is generally supposed, 
that the frequency with which he abstained from food 
for religious purposes, was a chief reason for the decline 
of his health and early death ; and yet there can be no 
doubt but that these frequent fastings and his daily 
hours of secret prayer kept up that intense spirituality 
in his life which made his ministry so successful during 
the twenty years of his pastorate. In a letter to a 
young clergyman, written in 182 1, Dr. Payson, to answer 
some questions about his pastoral labors and methods 
of preaching, stated that " since the failure of my 
health, I preach but three sermons in a week — two on 
the Sabbath, and one on Thursday evening. ... I 
also aim to preach the truths of the Gospel in a prac- 
tical and experimental, rather than a dry and specula- 
tive manner. In preaching to professing Christians, 
I endeavor to rouse and humble, rather than to com- 
fort them ; for, if they can be kept humble, comfort 
will follow, of course. Besides, I do not suppose that 
Christians need as much consolation now as they did 
in the primitive ages, when exposed to persecution. 

"Our church is divided into seven districts; the 



250 HOW TO CONDUCT PRAYER-MEETINGS. 

members of each district meet for prayer and confer- 
ence once a month, and the brethren residing in each 
district are a standing committee of the church for 
that district, to supply the wants of the poor, and 
bring before the church, in due form, any case of 
discipline which may occur. We have a monthly meet- 
ing of all the brethren for business, a church confer- 
ence every Tuesday evening, a prayer-meeting on Fri- 
day evening, a monthly prayer-meeting for the Sabbath- 
schools, and the monthly union concert for prayer. 
We have also an inquiry-meeting for males on Sabbath 
evening, and for females on Friday afternoon." 

As the result of such multiplied work he was never 
without serious inquirers about the way of salvation — 
sometimes as high as sixty persons coming together 
at the same time for this purpose — and still farther, 
his church kept growing steadily by the accession of 
membership by conversion, ranging from thirty to 
fifty persons a year. 

There is scarcely any limit to the different kinds of 
meetings that may be held, or as to the variety of 
objects that may be especially contemplated by them. 
What these shall be will depend upon the pastor, and 
the hearty co-operation of his people. A plan for a 
continuous series of Tuesday evening meetings, in 
connection with the weekly prayer-meeting on Friday 



TUESDAY EVENING MEETINGS. 251 

evenings, to embrace a training college and other 
objects, has been kindly sent me by Dr. Arthur T. 
Pierson, pastor of the Fort Street Presbyterian Church, 
Detroit, Mich. The schedule is printed in full, that 
it may serve as a suggestion to pastors who are en- 
gaged in labors of a similar nature. I do not know, 
but I suppose that each member of the congregation 
is supplied with a copy of these subjects for use and 
reference : 

1878. 
November. 

5. Quarterly Meeting. Christian Union. E. Jay Carrlngion. 
12. Training College. "The Laws of Evidence." Pastor, 

19. Believing on Testimony. Johnxx: 24-31. Emory Wendall. 
26. Conference. Mission Work; fields and methods. 

C. G, Brownell, 

December. 

3. Work for Willing Hands. Nehemiah iv : 6. 

Elisha A. Eraser, 
10. Bible Reading. Preparation for Work. John Cameron, 

17. Quarterly Meeting. Foreign Mission Societies. President, 

24. Social Meeting. Dickens' Christmas Carol. C. Puncher, 

31. The Old Year and the New. Psalm lxv. James J. Cone, 

1879. 
January. 

7. The Character of Caleb. Joshua xiv : 6-1 5. Bradford Smith, 
14. Training College. " The Search after Truth." I. 

Rev, F, T, Bayley, 



252 HOW TO CONDUCT PRAYER-MEETINGS. 

21. Training College. " The Search after Truth." II. 

Rev. F. T. Bayley. 

28. Training College. " The Search after Truth." III. 

Rev. F. T. Bayley. 

February. 

4. Conference. How shall we find our Work. Geo. S. Adams. 
II. Anniversary Christian Union. E. Jay Carrington. 

18. Social Meeting. " A Trip to the Golden Gate." Pastor. 

25. Conference. How shall we Save Young Men. 

C. P. Woodruff. 

March. 

4. Joseph's Prosperity. Genesis xxxix : 1-6. Lucie7i A. Smith. 
11. Training College. The Argument for Prophecy. Pastor, 

18. Social Meeting. Hints on the Reading of Books. 

Charles Puncher. 
25. God's Chosen Workers. I Cor. i: 26-31. F. Hyatt Smith. 

April. 

1. Annual Meeting. Young Men's Foreign Miss. Society. 

Charles Puncher. 

8. Bible Reading. " The Sin of Neglect." Frank G. Smith. 

15. Social Meeting. "The Paradise of the Pacific." Pastor. 

22. The Bible a Practical Guide. Psalm cxix : 9-16. 

Geo. W. Hoffma7i. 

29, Conference. Sabbath-school Teaching. Jos. W. Smith. 

May, 

6. Quarterly Meeting. Christian Union. President 

13. Training College. " Prophecy and History." Pastor. 

20. Called in Youth to Serve God. Jere. i : 6-9. Geo. N. Ladue % 
27. Isaiah's Holy Zeal. Isaiah lxii : 1-7. Theoph. Hoskins. 



TUESDAY EVENING MEETINGS. 253 

Junk. 

3. Conference. How Shall We Reach the Masses ? 

Wm. H. Beresford. 
10. Bible Reading. Overcoming Temptation. A. G. Hibbard. 

17. Social Meeting. " A Talk on Shells." Bry. Walker. 

24. Praise Meeting. David's Psalms. F. Lambie. 



July. 

I. Quarterly Meeting Foreign Missionary Societies. President. 

(Papers on Ignatius Loyola and Fidelia Fiske.) 

8. Learning by Teaching. Isaiah 1:4. A. P. SherrilL 

15. Holy Living and Prayer. Matt, vi : 5-7. E. O. Windsor. 

22. Holy Living and Giving. Matt, vi : 1-5. Jno. Bristow. 

29. Doing What We Can. Mark xiv : 1-9. W. A. Whittlesey. 

August. 

5. Quarterly Meeting. Christian Union. President. 

12. Bible Reading. The Power of Prayer. J. R. Button* 

19. Social Meeting. " A Talk on Health." B. Inglis, M. B. 

26. Christ Our Example. I. Peter ii : 21-25. G. H. Earle. 



September. 

2. Sanctified Vessels. II. Tim. ii : 19-21. H. M. Parke. 

9. Conference. Duties of Church Members. E. C. Walker. 

16. Training College. Argument from Miracles I. Pastor. 

23. Conference. " Serving the Lord in Business." *£ P. Wilcox. 
30. Praise Meeting. Hymns of the Ages. F. Lanibie. 

October. 

7. For. Missionary Societies. Semi-annual. " Japan." 

President, 



254 HOW TO CONDUCT PRAYER-MEETINGS. 

14. Bible Reading. " The Holy Young Men of Scripture." 

J. B. Irvine y jr. 
21. Social Meeting. " The Service of Sacred Song." Pastor. 
28. Conference. Directing Inquirers to Christ. Jno. Cameron. 

November. 

4. Quarterly Meeting. Christian Union. President. 

11. Conference. "Young Mens' Christian Association." 

W. McMillan. 
18. Training College. Argument from Miracles II. Pastor. 

25. Promise Meeting. " The Heavenly Inheritance." 

A. T. He7tderson. 

December. 

2. Lost Opportunities. Matthew xxv. W. Buhl. 

9. Bible Reading. " Responsibility to God." M. C. tfuyett. 

16. Social Meeting. " Longfellow and his Poems." C. Buncher. 

23. Life and Death. II. Cor. iv : 16 : to v. 9. Douglas Payne. 

30. Quarterly Meeting. For. Miss'n Societies. President. 

(Papers on Alex. Duff and Harriet Newell.) 



CHAPTER XXVII. 

Young Men's Saturday Night Prayer-Meetings. 

THESE meetings, in their nature and methods, 
do not differ from other meetings for prayer. 
Their object, apart from the spiritual good they are 
calculated to do, is, as I suppose, to enable young men 
among themselves to pray and speak with a greater 
sense of freedom, and prepare them for active co- 
operation in the weekly church prayer-meeting. In 
many churches a young peoples' meeting is held on 
Sabbath evening just before the public services. In 
the Fourteenth street Presbyterian Church, New York 
city, Rev. F. H. Marling, pastor, a prayer-meeting is 
held every Saturday evening, for half an hour, exclu- 
sively for young men, which has proved itself very 
successful and efficient. By the following schedule it 
will be seen that their work is laid out very systemati- 
cally from one summer's vacation to another. How 
profitable it must be for young men thus actively to 
engage in their own spiritual improvement — the cul- 
ture of their gifts and graces — and to throw a good 
influence around their comrades — "come thou with 
255 



256 HOW TO CONDUCT PRAYER-MEETINGS. 

us and we will do thee good" — amid the many temp- 
tations of city life, I need not stop to enlarge upon ! 
Nor do I introduce their list of subjects with names 
of their leaders, because I suppose that every church 
can enter into just the same kind of work ; they may 
not have the young men, or they may be carrying on 
all the public meetings that it is judicious for a church 
to prosecute — let every thing be done thoroughly; but 
I do give it so that, where circumstances are similar, 
and a field for this kind of labor is opened, the field 
may be worked, and useful hints gathered from their 
experience. I remember that a writer in kindly review- 
ing " The Prayer-Meeting And Its Improvement," said 
that, "It is not likely that any one would undertake 
to carry out all the suggestions of this author ; for no 
two could be found with notions so exactly alike that 
these details would equally please them. . . . But 
methods might be selected from this book that would 
greatly assist leaders, both clerical and lay." 

I agree with him fully, but I must not have said it 
as clearly as it ought to have been said in that book ; 
but now, lest it be said against this book, that it 
designs to establish a church with a continuous session 
of various forms of prayer-meetings, I hasten to deny 
such intention. Each church may have a field of labor 



SATURDAY NIGHT PRAYER-MEETINGS. 257 

peculiar to itself ; let that peculiarity be fully met and 
fully developed. Train it into a glorious success for 
the Master. 

In one, it may be an auxiliary cottage prayer-meeting ; 
in another, a woman's meeting ; in a third, an Aaron 
and Hur Society, and in a fourth, something else. Do 
not undertake too much, but do well what you under- 
take, and if in these pages of hints, gathered from 
many sources, you find anything to help you, give 
God the praise. 

1878-79. 
October. 

5. Reunion, One in Christ. John 17 : 6-21. Leader, F. A.Ferris, 
12. Subject, " Young Man Arise." Luke 7 : 11-16. 

A. C. Donaldson, 
19. Subject, "Fear Not." Isa. 41 : 10; 43: 1. Matt. 16: 28. 

C. B. Sanders. 
26. Subject, " Stand Fast." I. Cor. 16: 13. Phil. 1: 27-30. 

A. E. Marling, 

November. 

2. Subject, " Be Strong." Psa. 27 : 13, 14. Eph. 6 : 10-18. 

John H. Jewett. 
9. Subject, "Take Heed." Josh. 22 : 5. Luke 12: 15. Rev. 
22 : 19. Geo. U. Dixon. 

16. Subject, "Put Away Evil." Eccl. 11: 9, 10. II. Tim. 2 : 22. 

A. F. Denniston, 
23. Subject, "Be Thankful." Psa. 103: 1-5. Col. 3 : 15-17. 

F. H. O. Marling. 
30. Subject, u Wrong Places." Gen. 19: 15-26. Prov. 4 : 14,15. 

R, F, Denniston. 



258 HOW TO CONDUCT PRAYER-MEETINGS. 

December. 

7. Subject, " Our Right Place," Luke 24 : 49. Mark 8 : 34-38. 
Psa. 16: 5-1 1. M.A. White. 

14. Subject, " Peace Our Portion." John 14 : 27. Isa. 26 : 3, 4. 

Wm. H. Curtis. 
21. Subject, "Christmas Tidings." Isa. 9:6, 7. C. E. Marling. 
28. Subject, "The Old Year's Lessons." Psa. 90 : 3-17. 

W. E. McNeille. 



January. 

4. Subject, "The New Year's Promise." Luke 12: 32. Isa. 

55 : 8-13. H. H. Uhler. 

11. Subject, "Casting Our Lot." Heb. n: 24-27. Deut. 34: 

10-12. W. B. Haulenbeek. 

18. Subject, "Our Defence." Psa. 5: 11, 12. Psa. 31 : 1-3. 

W. A. Cape. 
25. Subject, "Our Prayers." Matt. 6 : 5-15. A. T. Prentice. 



February. 

I. Subject, "A Wise Choice." I. Kings 3: 5-14. M. Z. Stewart. 
8. Subject, " A Foolish Choice." Mark 10 : 17-22. 

M. P. Welcher. 
15. Subject, " Peril of Choosing Wrong." Prov. 1 : 24-33. 

Geo. L. Hubbell. 
22. Subject, " Our Power for Good." Prov. 20 : 29. Eph 6 : 10-18. 

W. P. Uhler. 

March. 

I. Subject, " Our Power for Evil." I. Kings 11 : 28; 12 : 26-30. 

Eccl. 9: 18. C.J. Hatdenbeek. 

8. Subiect, " Genuine Faith." Matt. 13 : 44-52. F. H. Wisewell. 



SATURDAY NIGHT PRAYER-MEETINGS. 259 

15. Subject, " Far-reaching Faith." Matt. 9: 20-30. C. Bur chard. 
22. Subject, " Practical Faith." Jas. 1 : 22-27. C. E. Fladd. 

29. Subject, "A Personal Saviour." John 8: 12-28. H. H. Uhler. 

April. 

5. Subject, " Our Eye Single." Matt. 6 : 9-23. Deut. 5 : 32. 

W. M. Lewis. 
12. Subject, " Two Conditions Contrasted." Luke 15: 11-32. 

W. Ord. 

19. Subject, " The Great Difference." Isa. 33 : 13-17. Deut. 32 : 

29-33. A. E. Marling, 

26. Subject, " Indulging Self." Luke 14 : 16-24. Haggai 1 : 4-10. 

% J. Heath. 

May. 

3. Subject, " Covenant Obligations." Eccl. 5 : 1-5. Rom. 6 : 1-5. 

W. E. McNeille. 
10. Subject, " Being Satisfied with Truth." II; Tim. 4 : 1-8. 

A. F. Denniston. 
17. Subject, "Prophesying Evil." Num. 14: 26-29. 

F. H. O. 'Marling. 
24. Subject, " Growth in Grace." II. Pet. 3:18. Mark 4 : 26-32. 

A. C. Donaldson. 
31. Subject, "Vacation Counsel.'* Gen. 45: 24. Jude 21-25. 

F. A. Ferris* 



CHAPTER XXVIII. 
Sunday Morning Meetings for Prayer. 

I HAD better put myself square on the record once 
more, inasmuch as so many different kinds of 
prayer-conferences, and times of holding "them, find a 
description in this book and say that I do not seri- 
ously propose that any single church shall undertake 
all of them, nor follow all the suggestions of this book, 
nor of the one that preceded it. But what I do mean 
is this, that where circumstances are similar, such 
meetings as are here described can be held to profit 
on the part of others, by following the methods which 
in these cases have made them successful. 

If your church is a praying church, like Gen. Have- 
lock it will seek out places for holding meetings, 
rather than to get along with a minimum amount of 
praying, and with but one meeting a week. 

Havelock was a lieutenant in the army that captured 
Rangoon, the capital of Burmah, and set free the 
English captives that had been kept as prisoners within 
it. He was then a praying lieutenant, as he afterwards 
was a praying general, and the city was no sooner in 
260 



SUNDAY MORNING MEETINGS FOR PRAYER. 261 

the power of the English than he set out to find a 
place that might be used for holding a prayer-meeting. 
Where do you think be found one ? 

" There was a famous heathen temple in a retired 
grove," we are told, "which was devoted to the service 
of Buddha. He secured one of the chambers in it, a 
large room filled with images of the gods, sitting all 
around, with their legs crossed, and arms folded on their 
laps. One day as an officer was strolling round the 
temple, he thought he heard the sound of English sing- 
ing j he stopped and hearkened. A strange sound -here 
he thought ; but it certainly was the sound of psalm- 
singing, in good old English style. What did it mean 
— how accounted for? He determined to follow the 
sound, and behold, it led him to an upper chamber, 
where Havelock, with his Bible and hymn-book before 
him, surrounded by more than a hundred of his sol- 
diers, was holding a prayer-meeting. The room was 
dark, but every idol had a lamp in his lap, shedding 
more light than any idols had ever done before. Did 
he read do you think, the 115th Psalm for their Scrip- 
ture lesson ? " 

I desire, then, to intimate, as clearly as I can, that 
each church should make such a selection of meetings, 
as to number, times, means and methods, as shall make 
each and all successful as to attendance and spiritual 



262 HOW TO CONDUCT PRAYER-MEETINGS. 

good. I am convinced, also, that just what may prove 
successful with one church, will not with another, and 
therefore such a large number of actual meetings have 
been inserted in these pages, that they may serve as 
hints to the discovery by each church of its largest 
measure of spiritual usefulness. 

A Sabbath morning prayer-meeting is held in some 
churches to acknowledged good on the part of those 
who attend. 

" I have been endeavoring," writes Dr. Payson, " to 
establish among us what are called Aaron and Hur 
Societies, i. e., little collections of four or five or more 
persons, who meet before service on Sabbath morning, 
to spend an hour in prayer for a blessing on the min- 
ister and the ordinances. They began on New Year's 
Day, and we seemed to have immediate answer, for the 
meeting was unusually solemn ; and we have reason to 
hope that the Word was not preached in vain." 

These Aaron and Hur Societies, to which reference 
is made, formed an important feature in the New Eng- 
land revival of 1799. 

" The flame (of revival) at once caught," wrote Judge 
Boudinot, to Judge Reeve, in giving a sketch of them, 
" the hearts of the truly pious among us. The next 
Sabbath morning a number agreed to form a society 
to meet at nine o'clock, and spend an hour previous to 



SUNDAY MORNING MEETINGS FOR PRAYER. 263 

going to church in prayer to God for his blessing on 
the Word. They styled themselves the Aaron and Hur 
Society, as supporting the hands of their minister. It 
was not long before the blessed work pervaded every 
part of the congregation." 

Knowing that a meeting of this class was kept up 
by the Second Presbyterian Church of Indianapolis, 
I addressed a note to Dea. O. K. Coe for a brief his- 
tory of it, and received in reply the following succinct 
statement : 

"In regard to our Sabbath morning meeting, I 
would say," he writes, "it started some twenty-five 
years ago when Henry Ward Beecher was pastor, by 
a few members of the church coming in at nine 
o'clock in the morning and spending an hour in 
praying, singing, and in social converse. It has been 
kept up without interruption since then. Quite a num- 
ber of its original members have died, but others have 
come in to fill their places. All who attend this meet- 
ing love it and prize it as a valuable spiritual help. 
The manner of conducting it has been quite different 
from time to time. Six years ago, when I joined it, 
the plan was to have a leader who started some subject 
to talk and pray about, and at the close he would ap- 
point some one to take charge of the next meeting, 
and so on ; but, lately, we have dropped that plan, and 



264 HOW TO CONDUCT PRAYER-MEETINGS. 

we now take the subject on our printed topic list for 
the next Thursday evening meeting. We read the 
chapter from which the verse is taken in the topic list, 
and then use perfect freedom in talking on the subject, 
and thereby get many useful hints for the coming 
week-day prayer-meeting of the church. We have all 
found it an excellent help in starting us right for the 
Sabbath services, in preparing the heart for hearing, 
and in looking for immediate spiritual blessing. It 
proves itself thus, in the experience of us all, to be 
one of the most profitable meetings of the week." 

W T hat a great help to the preacher such a praying 
band as this must prove ! He cannot but feel that he 
is preaching in a warm and loving spiritual atmosphere, 
and that the field is made ready for the sowing of the 
seed. Let us suppose that the pastor, likewise, has 
prepared himself for the preaching, as these have for 
hearing, by a season of close communion with God 
in. prayer, and will he not, like Whitefield on similar 
occasions, go from the study and the closet to the 
pulpit and the people " as if there was a rainbow about 
his head ?" 

" And Moses said unto Joshua, choose us out men 
and go out to fight with Amalek : to-morrow I will stand 
on the top of the hill with the rod of God in my hand. 
So Joshua did as Moses had said to him, and fought 



SUNDAY MORNING MEETINGS FOR PRAYER. 265 

with Amalek : and Moses, Aaron, and Hur went up to 
the top of the hill. And it came to pass, when Moses 
held up his hand that Israel prevailed ; and when he let 
down his hand, Amalek prevailed. But Moses' hands 
were heavy ; and they took a stone, and put it under 
him, and he sat thereon : and Aaron and Hur stayed 
up his hands, the one on the one side, and the other 
on the other side : and his hands were steady until the 
going down of the sun." 



CHAPTER XXIX. 

Children's Inquiry and Prayer-Meeting. 

IT has been a complaint that by far too little attention 
has been given by pastors to special religious ser- 
vices for children. " No longer ago than 1855," remarks 
Rev. H. Clay Trumbull, " in the preface to a collec- 
tion of sermons to youth chiefly from English ministers, 
published by Carlton and Porter, under the title of 
'The Child's Preacher/ the editor remarked, in expla- 
nation cf the fact that but little of the material was 
supplied by American ministers, 'that we have not 
similar contributions from other American preachers is 
not because we have failed to solicit them. The truth 
is that American ministers have as yet written but few 
sermons to children ; and, indeed, have preached quite 
too few.' Even at the present time it is not uncommon 
for a pastor to refer to his inability to preach fittingly 
to children, as though it were after all a matter of no 
serious moment. ' I confess I cannot preach to chil- 
dren/ or i I have no tact in that line ' is uttered much 
as would be the statement c I have never studied Ital- 
ian/ or ' I have no special fondness for chemistry, or 
266 



children's inquiry and prayer-meeting. 267 

mechanics.' Says the Rev. H. C. McCook, in the S. S. 
Times, ' I once asked a reverend doctor of divinity, 
who was present in my Sunday-School, to talk to the 
children. " I never talk to children ! " That was the 
answer, with an expressive shake of the head, and a 
matter-of-surprise-and-of-course sort of tone, that sent 
me away humble and sorry for my offending. I felt 
as though I ought to apologize ! Is not such a treat- 
ment of this matter more common than excusable ? ' " 

There are at present some very successful preachers 
to children, such as Dr. Tyng, Dr. Newton, Rev. E. P. 
Hammond, and Rev. E. M. Long, who have preached 
regularly to children, either once each Sabbath, or once 
each month, and though their numbers are increasing, 
it is still by no means a regular custom in all our 
churches. I am convinced that the cause of religion 
suffers from this neglect of the children. As pastors 
we should seek and labor and pray for their early and 
immediate conversion. Dr. Spencer, whose pastorate 
was very successful, made it a rule to especially look 
after the religious interests of the young and of the 
old above sixty, and he attributed much of his suc- 
cess to that principle of pastoral work. 

Many valuable suggestions for work among children 
will be found in Mr. Trumbull's book on " The Chil- 
dren in the Temple." After having described a variety 



268 HOW TO CONDUCT PRAYER-MEETINGS. 

of children's services, he takes up the heading of our 
chapter and goes on to say, " that some of the most 
successful workers among children, seldom or never 
preach without holding an inquiry-meeting at the close 
of the sendee — a meeting at which the children may 
be separately addressed and counselled by intelligent 
followers of Christ. 

"The prominence which efforts of this character 
have obtained, indicates the readiness of the church 
to avail itself of such an agency. God has seemingly 
prepared the way by his Spirit and providence for this 
mode of working to bring little ones into his fold. 
There has been a felt want of personal contact of the 
preacher with the soul preached to. Says Dr. Duryea, 
in pressing the advantages enjoyed by the Sunday- 
school teacher, ' while the minister is teaching all about 
the Gospel, here is a soul that wants a direct applica- 
tion of the Gospel. The religious teaching from the 
pulpit is not sufficient. There must be a special 
teaching mouth to ear, mind to mind, heart to heart. 
Just as a student of medicine may want to lecture on 
medicine, but a sick man knowing his sickness, wants 
a prescription, so* the Christian student may want a 
lecture on religion, but he wants again and again a 
prescription, for his soul/ And while the minister has 
thus prized the privileges of the class-teacher, that 



children's inquiry and prayer-meeting. 269 

teacher has not been without a longing for yet other 
advantages in his efforts to win the young to Jesus. 

" ' Many a zealous Sunday-school teacher/ says an 
English worker, on Mr. Hammond's plan, ' has doubt- 
less often felt the need of something supplimentary to 
the ordinary class-teaching and school services — some- 
thing calculated to give every scholar a medium of 
sympathy and heart contact with his teacher. He has 
felt sure that there were some dear scholars in his class 
who were secret disciples of the Lord Jesus, and others 
whose minds were evidently impressed with Divine 
truth ; and often has he longed for some kind of mag- 
net, so to speak, which would irresistibly draw forth 
from the anxious a candid confession of their state 
of mind. There is about our present Sunday-school 
system an amount of, perhaps necessary, order and 
formality, which prevents him from seeing the fruit of 
his labors and fails to give him an opportunity of elicit- 
ing what impressions have been made on the minds of 
his scholars.' He there argues in favor of the chil- 
drens' meetings instituted by Mr. Hammond, and ad- 
duces reasons for believing ' that in these children's ser- 
vices and inquiry-meetings, is to be found the long 
missing link.' And the meetings thus commended are 
more fully described, as follows : 

" ' The services are held in the school-room of Surrey 



270 HOW TO CONDUCT PRAYER-MEETINGS. 

Chapel (Newman HalPs), on Sunday evening, at half- 
past six, and on Tuesday evening at seven. On Sun- 
day the attendance averages about three hundred, and 
would be larger if all applicants were admitted. On 
Tuesday there are generally from one hundred to one 
hundred and fifty. In conducting these meetings the 
aim has been to make them as varied and interesting as 
possible, and to bring all the exercises down to the 
capacity of the children. The prayers and addresses 
are exceedingly short and simple. There is plenty of 
singing and the tunes are lively, many of the hymns 
having a chorus. 

" ' But the characteristic feature of the services, and 
the one which we think has been most productive of 
good, is that which is called, for want, I think, of a 
better name, the inquiry-meeting. At the close of 
the preliminary meeting an invitation is given to the 
children who love Jesus, and those who want to love 
Jesus, to remain behind that the teachers may talk to 
them and pray with them. About half — or sometimes 
two-thirds — will stop, and the rest leave while a hymn 
is being sung. The teachers and friends present, then 
gather classes around them, and, without taking any 
formal lesson or subject, speak to the children simply 
and earnestly about heavenly things, and strive to 
impress on them individually, and personally, the duty 



children's inquiry and prayer-meeting. 271 

of giving their hearts to the Saviour. There is not 
much order or arrangement about these classes — 
teachers speak to the children nearest them, or to 
any they may see — but those who come regularly often 
get the same children from week to week.' ' 

" The most satisfactory results are reported from sim- 
ilar meetings in other parts of Great Britain, and like 
services have been richly blessed in various portions of 
this country. Such an agency, coming thus approved, 
should not be lightly passed by, by those desiring the 
greatest good of the children. 

" House, and Pardee, and other American writers, on 
Sunday-school themes, commend warmly regular prayer- 
meetings for the children, and many pastors and super- 
intendents make much of them. * Some of our Sunday- 
schools/ says Pardee, ' hold such a meeting at the close 
of each afternoon session.' The boys and the girls 
being in separate rooms, under leaders of their own 
sex, respectively, 'the meeting opens with singing a 
familiar hymn, and then a few appropriate verses and 
remarks just adapted to kindle devotion in the little, 
hearts, and then the little prayers follow freely and 
almost spontaneously. They soon learn to love to 
pray, and pray in real faith too, for the whole life of a 
little child is a life of faith.' " 

" In some churches at the West, an organization 



272 HOW TO CONDUCT PRAYER-MEETINGS. 

known as ' The Faithful Band/ gathers young be- 
lievers for culture in the Christian life. This resembles 
the Methodist class-meeting in its main features, and 
serves as a training school for youthful disciples, direct- 
ing them to active effort for other souls, while aiding 
them in the cultivation of grace in their own renewed 
hearts. 

" Thus, in various ways, the children are finding their 
proper place in the temple, and their part in its ser- 
vices. Through Bible study and recitation, in prayer 
and praise, as listeners to the preached word and to its 
application to their individual consciences, as helpers 
of each other in the divine life, and as workers together 
with each other with Jesus, they are being won to the 
Redeemer and upreared in his service. So are being 
answered the prayer of the Psalmist, and of so many 
who have come after him, ' That our sons may be as 
plants grown up in their youth ; that our daughters may 
be as corner-stones, polished after the similitude of a 
palace/ " 



CHAPTER XXX. 

Cottage Prayer-Meetings. 
And How To Conduct Them. 

SOCIAL meetings of this kind are known by various 
names, such as cottage, or neighborhood prayer- 
meetings. Their especial object is to visit those who 
never or rarely attend the social meetings of the church. 
Besides the unconverted, there are aged and sick per- 
sons, who do not attend these mid-week gatherings. 
Their field then is to induce neglecters of public wor- 
ship to become regular attendants, to institute meetings 
in places of destitution and neglect (such as the ten- 
ement houses), and to bring the means of grace to 
those, who by reason of infirmity, are kept at home. 
It might, therefore, be a good plan for each church 
during the winter months, when life is necessarily more 
within doors, to hold weekly or bi-weekly meetings on 
Friday evenings, if the way be clear, at the homes of 
the membership, to be led by competent persons, with 
or without the attendance of the pastor, as may be 
deemed most convenient. I am sure such a practice 
as this would tend to elevate the spiritual life of the 
273 



274 HOW TO CONDUCT PRAYER-MEETINGS. 

church, as well as greatly sanctify the homes of your 
membership. It would draw your people nearer to- 
gether and intensify their religious experience and 
communion. Try it. 

For the following wise suggestions on methods and 
objects for the ordinary meetings of this class, I am 
indebted to Mr. C. H. Whiting, formerly of Burlington, 
Iowa, and now secretary of railroad work at Detroit, 
Mich. : 

" The importance of this branch of our work cannot 
be overestimated. Especially after having left us the 
noble example of the Apostles in the early church 
(Acts v. 42) ' And in every house they ceased not to 
teach and preach Jesus Christ.' Also we have the 
command of the Great Teacher (Mark xvi. 15) * Go 
ye into all the world, and preach the gospel to every 
creature.' The work is important, then, because thus 
C077imanded. And although in most places in our land, 
we have churches sufficiently large to accommodate 
almost the entire population, still many, I might say 
the majority, are, from growing habits from childhood 
of indifference, or prejudice against them, seldom if 
ever found within the sacred walls of God's house. 
The work is important, then, because many would per- 
haps never hear the ' glad tidings of great joy,' 
without this means of grace. It is also important, be- 



COTTAGE PRAYER-MEETINGS. 275 

cause it develops Christian workers, and stimulates 
them. There are many young men, Christians, whose 
hearts are burning with love to their Saviour, and who 
yearn to do something for Him, but who do not feel 
capable of undertaking many of the kinds of Christian 
work by which they are surrounded : who, by attending 
these meetings, are led, ere long, to speak a word 
for Christ, and before hardly aware of it, are doing 
the Master's will, and developing into earnest, zealous 
Christian workers. 

" It is also important because it incites families to 
read and study God's Word, with whom heretofore it 
has been almost entirely neglected. The children, too, 
who are frequently in attendance at these meetings, 
are 'also interested in Bible study and are brought into 
the Sabbath-schools, as not unfrequently mission Sab-* 
bath-schools are started out of neighborhoods where 
meetings have been held. 

" How to Start a Cottage-Meeting, 

" There being in this, as in all kinds of Christian 
work, discouragements, those undertaking it should fully 
appreciate, and have implicit faith in the precious prom- 
ises given us in the Word of God, and should seek 
importunately, that best of gifts, which our heavenly 



276 HOW TO CONDUCT PRAYER-MEETINGS. 

Father is so ready to bestow upon us, viz : the gift of 
the Holy Spirit. 

" In starting a cottage-meeting, the aim should be to 
take the blessed Gospel of Christ into the neglected 
portions of our towns and cities ; into families that 
seldom if ever attend any of the stated means of grace. 
To accomplish this, those that enter upon this work 
should take a district in which they desire to work, 
visiting each house, ascertaining from the several fami- 
lies whether they would like a meeting at their houses 
or not; at same time asking if there should be a meet- 
ing held in the neighborhood, if they would attend ; 
telling them the singing would be good, and that the 
meetings are being carried on by no particular denom- 
ination, by the Young Mens' Christian Association (as 
in some cases were you to go from a particular church, 
admittance would not be gained). In some instances 
definite answers cannot be given at once. Then give 
time for advisement, telling them you would call again. 
And call after reasonable time. When once admittance 
is gained into a house, ask the persons at whose house 
the meeting is held, to invite all their neighbors and 
friends. At same time it would be well to visit those 
families already visited, telling them of the meeting ; 
where it would be and when, urging them to attend. 
Appoint the meeting at a house when it will be con- 



COTTAGE PRAYER-MEETINGS. 277 

venient for all house-keepers in the vicinity to attend. 
Then commence the meeting promptly on time, as 
always b/ negligence in commencing a meeting (if once 
done) persons are likely to think ' well it isn't of 
much importance whether I am at the meeting at the 
exact time or not, as they seldom ever commence on 
time/ At least two that can take part should make 
it a point to be present at each meeting, and one should 
be able to conduct the singing. 

" How To Conduct Them ? 

" In conducting these meetings all stereotyped metn- 
ods or plans should be discarded, varying the services 
as much as possible. Make the singing a prominent 
feature, having the hymns selected before the meeting, 
so that everything may move along in orderly manner. 
Never read a Scripture lesson so long, that the chil- 
dren present will become restless. Nor so low, or so 
fast, that the eldest cannot hear distinctly what is 
read. Let the Gospel truths be briefly but very plainly 
stated, and the plan of salvation made so plain that 
the children may understand it. Bible readings are 
very profitably used. But in new districts it is often 
difficult to get the persons attending to take part, as 
many will be found (among the ladies and elderly 
persons) who are not in the habit of reading or speak- 



2J$ HOW TO CONDUCT PRAYER-MEETINGS. 

ing ; so that when Bible readings are used the leader 
or leaders should have the passages so marked in their 
own Bibles, as to be able to turn readily 'to them. 
After having held meetings some time in a district 
where nearly all have learned the tunes sufficiently 
well to take a lively part in them, a praise and prayer- 
meeting can be advantageously used. Setting before 
them the thanksgiving and praise that is comely — 
Heb. 13. 15 — l By Him therefore let us offer the sac- 
rifice of praise to God continually : that is the fruit of 
our lips giving thanks to His name.' Encouraging 
those present to take part by repeating some verse 
of Scripture bearing on the subject ; by remarks, or by 
request for prayer, aim to make the services pleasant, 
cheerful and informal as possible. 

" Do not be discouraged if only two or three are 
gathered together, you have enough to claim - the 
promise? Large meetings are not essential to success. 
Close the meeting within the hour. If it has been very 
interesting so much the better. Close it and keep 
up the interest. After which try and secure a few 
words of personal conversation with those present. 
Especially those who appear to be interested. 

"How to Maintain Them 
" Never disappoint the people by failure to be pres- 



COTTAGE PRAYER-MEETINGS. 279 

ent at the appointed time ; no matter what the weather 
is, let it be understood you will be on hand. Nothing 
will so quickly or effectually kill a meeting, as to let 
it go by default. As before stated, have the time of 
commencing, understood by all. The leader should 
be present at least five minutes before time, to open 
it. It is a good plan to have printed or written invita- 
tions, and distribute them either on the day of the 
meeting or afterwards, to those present to give out, 
for the week following ; and through them reach the 
neighborhood. Visit those especially interested during 
the week. Also any who may be sick among them. 
Religious newspapers and tracts being distributed at 
the close of the meetings. Illustrated Sunday-school 
papers to the children are the means of great good ; 
and interest many in the meetings, as they feel you 
have some interest in them. After the meeting, before 
leaving the house, try and make the acquaintance of 
those present by shaking hands with . them, as they 
pass out; thanking them for their presence and good 
attention and asking them to come again, as often, 
on account of backwardness, and a lack of cordiality 
on the part of those at whose house the meeting is 
held, some feel awkward and strange, and are not likely 
to return again. ,, 



CHAPTER XXXI. 

The Family Meeting for Worship. 

THE practice of morning and evening prayer in 
the family, is a general custom in the households 
of evangelical Christians. No one ought to consider 
his piety of an active stamp who neglects to institute 
the church in his house. 

First, it is a duty. The casual reader of the Scrip- 
tures will be surprised to learn that the Bible nowhere 
directly commands family worship. Is it therefore an 
act of supererogation ? Not at all. It is a duty by 
inference. When Abraham moved his tent to the 
plain of Mamre, he built there also an altar unto the 
Lord — Gen. 13: 18. This was an altar for family 
worship nigh his tent. The truly pious take their 
religion and its active duties with them wherever they 
dwell or sojourn. When David says, " Seven times a 
day do'I praise Thee," we are to remember in explain- 
ing its meaning that during his day there was no 
temple in Jerusalem, and that at least two of these 
seven times may refer to morning and evening worship 
at the family altar. 
280 



THE FAMILY MEETING FOR WORSHIP. 28l 

Matthew Henry remarks upon Dan. 6 : 10, that the 
beloved prophet " prayed in his house, sometimes him- 
self alone, and sometimes with his family about him ; " 
and on Acts 10 : 30, that Cornelius likewise was a 
man that prayed in his house. " Every house not only 
may be, but ought to be, a house of prayer ; where we 
have a tent God must have an altar, and on it we 
must offer spiritual sacrifices. ,, 

Paul has highly honored his faithful friends, Pris- 
cilla and Aquila, by twice writing about the church 
that was in their house. Rom. 16 : 3, and I. Cor. 
16 : 19. What a beautiful compliment is paid to their 
worth by this designation. Some have beautifully 
interpreted this to refer to family worship — "their 
home was a sanctuary and their family a church.' ' I 
would not insist upon this as its full and .exclusive 
meaning; but if others, and among them, the early 
Christians, were in the habit of meeting in some family 
for worship, may we not believe that the family itself 
met for worship ? 

At all events, we may claim that family prayer con- 
forms to the command, and is entitled to the promise 
of James 4:8, " Draw nigh to God and He will 
draw nigh to you." We may also infer that it is a 
duty by example. It can hardly be doubted that the 



282 HOW TO CONDUCT PRAYER-MEETINGS. 

deeply pious in all times have prayed with and for 
their families in their households. 

" Abraham, Joshua, David, Job, Daniel/' says Mat- 
thew Henry, " all worshipped God in the family, and 
our Saviour confirmed the obligation; for He often 
prayed with His disciples as His family or house- 
hold." 

Secondly, it is a privilege. Family prayer binds the 
household more closely and lovingly together. It is a 
great boon to consecrate the day with prayer, before 
the household separates on its divers ways, and on its 
manifold duties. What if they should never all meet 
again ? To have omitted it on such a day — the day 
of accident and separation — would prove a lasting 
regret. How precious at night, ere kindly sleep en- 
wraps us. all with its mantle, to commit our souls and 
bodies to that Guardian of Israel who neither slumbers 
nor sleeps, as well as to render thanks for the mercies 
and special providences of the closing day, for its op- 
portunities to do good, and supplicate the divine 
forgiveness upon all its transgressions. This gives 
a gracious opportunity to pray with our children and 
for our children. 

"Family worship," observes the sainted Cecil, "may 
be used as an engine of vast power in a family. It 
diffuses a sympathy through the members. It calls 



THE FAMILY MEETING FOR WORSHIP; 283 

the mind off from the deadening effects of worldly 
affairs. It arrests every member with a morning and 
evening sermon, in the midst of all the hurries and 
cares of life. It says, ' There is a God ! ' ' There is 
a spiritual world ! ' ' There is a life to come ! ' It 
fixes the idea of responsibility in the mind. It fur- 
nishes a tender and judicious father or master with 
an opportunity of gently glancing at faults, where a 
direct admonition might be inexpedient. It enables 
him to relieve the weight with which subordination or 
service sits on minds of inferiors. ,, 

Dr. C. L. Thompson, editor of The Interior and 
pastor of the Third Church, Pittsburgh, has given 
some very pertinent hints in an article on " Family 
Worship," which it gives me pleasure to transcribe 
and incorporate with this chapter. He first describes 
two ways in which it is common to conduct — either 
with undue haste or tedious length — and then goes 
on to outline a happy medium : 

" If it is morning," he says, "there is plenty of time, 
for it ; if in the evening, it is right after supper, before 
the sleepy time. If there is a piano in the house, one 
of the daughters takes her place there, a little one 
distributes the books. There is an air of animation % 
in the household as if something pleasant were going 



284 HOW TO CONDUCT PRAYER-MEETINGS. 

to be done. A hymn is given out. It is not c China \ 
or ' Hamburg.' It is something with life in its move- 
ment as well as religion in its words. Every voice 
joins. Even the baby has caught the sounds, and 
sings, if not correctly, at least heartily. True, she 
sometimes makes a comical mistake in the words. 
The other evening she misinterpreted ' stranded wreck ' 
and after the manner of the world sang lustily, ' Leave 
the poor old strangled wretch and pull for the shore.' 
Then the children laughed. No matter. There was 
no irreverence there, and the song went piously on. 
The singing over, each one opens his Bible, and the 
reading is either responsive or around the circle, from 
the oldest to the youngest. Sometimes there is no 
reading at all, but a recitation in concert, or the offer- 
ing of a verse from memory by each in turn. 

" Then — • that a collection being learned at it, may 
not be regarded as an impertinence at church — the 
baby passes a little box to receive the pennies that 
are eagerly saved for this benevolent fund. The 
prayer that follows is not stereotyped. It is made up 
out of daily experiences and wants. It touches every 
family interest. It is plain to the little child. It im- 
presses all with the idea that God is the God of the 
house, and that his service is a joy and not a burden. 



THE FAMILY MEETING FOR WORSHIP. 285 

And then, perhaps it closes with the Lord's Prayer, 
repeated in concert — not hurriedly nor pompously, 
but the joint loving appeal of the family to the ' Father 
in Heaven.' And children who look back from the 
toil of after years to such a family altar, see it shin- 
ing with countless sustaining influences, and wreathed 
with tender and deathless memories." Sure enough. 

In some denominations there are certain standards 
of faith which parents are anxious their children should 
learn. A question in the catechism might be com- 
mitted to memory each day, and repeated at family 
worship the next morning, either unitedly or sepa- 
rately, and then a few remarks might be made to illus- 
trate its meaning for the benefit of the children. It 
would take less than a year to go through the cate- 
chism in this way, and thoroughly entrust its contents 
to the memory. 

I have been informed that it was a custom in the 
family of Gov. Hendrick's father to ask, and answer 
in rotation, questions from the Westminster Shorter 
Catechism. For instance, the father would ask the 
person sitting next to him on the right : 

" What is the chief end of man ? " 

The answer being correctly given, the one who gave 
it would immediately ask the one next to him : 



286 HOW TO CONDUCT PRAYER-MEETINGS. 

"What rule hath God given to direct us how we 
may glorify and enjoy him ? " 

In this way they would go round the circle, and in 
the course of time acquire as great a familiarity with 
the famous one hundred and seven questions and 
answers of that catechism as with the letters of the 
alphabet. 

There is thus a great variety of methods by which 
to enliven the family reading and recitation at morn- 
ing and evening prayers, that will fill the moments 
with delighful instruction, and at the same time relieve 
them of all monotony, repetition and tedium. 

Now there may be some who, for one reason or 
another, cannot profitably lead the family in extem- 
pore prayer, who would find it not less a cross than 
a failure, to whom we would recommend the use of 
printed forms or studies in prayer. Entered into 
heartily, there is no reason why the service may not 
be fruitful of spiritual good. At all events the reading 
of prayers in the family is better than no prayers at 
all. Any bookseller can furnish the applicant with 
excellent books of this kind, such as Jay's " Morning " 
and "Evening" Exercises, so that no one, whatever 
his gifts, need omit this delightful service. 

Are you a prayerless Christian ? Do you pray in 



THE FAMILY MEETING FOR WORSHIP. 287 

secret ? Do you keep the fires burning brightly and 
continually upon the family altar ? Do you excuse 
yourself because of non-ability, or lack of confidence ? 
Do you make the family meeting for worship cheerful 
with song, instructive with Scripture, hallowed with 
prayer, and precious in all its memories ? 



CHAPTER XXXII. 

The Fulton Street Noonday Prayer-Meeting. 

WE have already referred to the origin of this 
meeting. Some very interesting particulars 
connected with its organization and work were elicited 
in an interview which the Rev. J. K. Funk* had with 
Mr. Lanphier, one of its founders. 

" My early education." said Mr. Lanphier, " was ne- 
glected. I learned the tailor trade in Albany. After- 
ward 1 started business in this city. I was not a 
Christian, but was a strict moral man. Finally, I was 
made to see that I was a sinner and needed to be 
born again. One day, at the hour of noon, I found 
peace by believing in Christ. 

" Ever after, the hour of noon was sacred. It was to 
me a sweet hour of prayer. In 1857, an elder of this 

* Rev. Mr. Funk is the editor of The Preacher and Homeletic 
Monthly ', New York, and deserves the thanks of the public for 
being the first to open his journal to a regular department for 
prayer-meeting services. It is to be hoped that his conspicuous 
example will be followed by the religious press, and that very 
generally we shall have attention directed to the importance of- 
this service, arid to ways and means for sustaining the interest 
and attendance. 

288 



FULTON STREET NOONDAY PRAYER-MEETING. 289 

church — it was known as the Old Dutch Church — 
persuaded me that it was my duty to be its lay mission- 
ary. I could not feel that I had qualifications for 
this work, my education had been so neglected ; but 
he would not let me go. I made it a matter of prayer. 
Finally, I felt myself called to the work, and gave 
up my business, to the disgust of my partner, who 
pronounced me a fool. The salary given me was $800. 
I visited from house to house, engaged in prayer if 
opportunity offered, talked to business men, and in- 
vited children to the Sabath-school. Soon the work 
began to tell, in an increased attendance at our regular 
Friday evening prayer-meeting, and Sabbath sendees. 
"The summer of '57, as you know, was a time of 
great business depression. I met Christian business 
men on the street. We talked on religion. I asked 
them to come in here and pray with me a few moments. 
During that summer, almost any hour, you could have 
found two or more Christians in our old meeting-room 
in prayer. In September of that year, I felt that it 
would be well to have a prayer-meeting for business 
men, at the hour of noon. I chose that hour, I sup- 
pose, because it was so precious an hour to me. I 
consulted with no one but God. I drew up the plan. 
It was to be a business men's meeting for prayer \ to 
begin at the hour of noon, to last just one hour; 



290 HOW TO CONDUCT PRAYER-MEETINGS. 

people to be permitted to come in and to go out at 
any time. There was to be no constraint. It was 
to be understood that coming in and going out would 
disturb no one, so that business men, who had but 
ten minutes to spare, could run in, in their shirt- 
sleeves for that matter, join in a single prayer and one 
hymn, and then go back to business. It was to be 
wholly informal. It was to avoid all things that were 
controversial, to be based on the points on which all 
Christians were agreed. Episcopalian and Methodist, 
Presbyterian and Baptist, Lutheran, all were to find 
this a prayer-meeting home. ....... 

" Here are the rules which we hand to the man who 
is to lead the meeting, for any day, to guide him : 



The Usual Daily Order of Conducting the Meetings but not 
Imperative. 

" ■ Open with singing. 

" ' Read the Scripture. 

"'Read half of the requests (at 12:30 the remainder). 

" ' Prayer. 

"' Singing. 

"'Throw the meeting open. (You have fifteen minutes of 
time for the above. Say, brethren, be prompt, concise, and keep 
within the five minutes, in order that many may take part). 

" ' Sing often, read one verse of each hymn you give out. If any 
exceed their time, manifest it by rising. Close promptly at one 
o'clock. 

" ' Benediction.' 



FULTON STREET NOONDAY PRAYER-MEETING. 29I 

" If a lady gets up any time during the service, you 
get up and ask her if it is a request she wishes to 
make ; and you stand while she makes it, and ask 
some one to pray, or sing a verse of some hymn, as 
you please." 

In order to give strangers a good understanding 
of the character of these meetings the following faith- 
ful report of one, as a specimen, was published in 
1858, by Dr. T. W. Chambers, in his history of 

The Noon Prayer-Meeting, 

"We take our seat in the middle of the room," 
wrote he, " ten minutes before twelve o'clock, m. A few 
ladies are seated in one corner, and a few business men 
are scattered here and there through the room. Five 
minutes to twelve, the room begins to fill up rapidly. 
Two minutes to twelve, the leader passes in, and takes 
his seat in the desk or pulpit. At twelve m. punctual 
to the moment, at the first stroke of the clock, the 
leader rises and commences the meeting by reading 
two or three verses of the hymn, 

" ' Salvation, oh ! the joyful sound, 
'Tis pleasure to our ears ; 
A sovereign balm for every wound, 
A cordial for our fears.' 



292 HOW TO CONDUCT PRAYER-MEETINGS. 

" Each person finds a hymn-book in his seat ; all 
sing with heart and voice. The leader offers a prayer, 
short, pointed, to the purpose ; then reads a brief por- 
tion of Scripture. Ten minutes are now gone. Mean- 
time requests in sealed envelopes have been going up 
to the desk for prayer. Every nook and corner is 
filled — the doorways and stairways — and the upper 
room is now filled, and we hear the voice of singing. 

" A deep, solemn silence settles down upon our 
meeting. It is holy ground. The leader stands with 
slips of paper in his hand. 

" He says ' This meeting is now open for prayer. 
Brethren from a distance are specially invited to take 
part, all will observe the rules.' 

" All is now breathless attention. A tender solicitude 
spreads over all those upturned faces. 

"The chairman reads, 'A son in North Carolina 
desires the fervent, effectual prayers of the righteous 
of this congregation for the immediate conversion of 
his mother in Connecticut.' 

" In an instant a father rises, i I wish to ask the 
prayers of this meeting for two sons and a daughter. 

" And he sits down and bursts into tears, and lays 
his head down on the railing of the seat before him, 
and sobs like a broken-hearted child. We say in our 



FULTON STREET NOONDAY PRAYER-MEETING. 293 

heart, c Oh heart-stricken parent ! do you not know 
that these children are close by the kingdom.' 

" A brother rises and pours out all his heart in prayer 
for that 6 mother/ for those i two sons' and ' that 
daughter.' 

"A few remarks follow — very brief. The chairman 
rises with slips of paper in his hand, and reads, 'A 
praying sister requests prayers for two unconverted 
brothers in the city of Detroit ; that they be converted 
and become true followers of the Lord Jesus Christ/ 

"Another, ' Prayers are requested of the people of 
God for a young man, once a professor of religion, 
but now a wanderer, and going astray. These Chris- 
tian parents invoke a continued interest in your 
prayers.' 

" And another, from West Cornwall, Vt. ' Believing 
in the power and efficacy of prayer, an aged widowed 
mother requests the prayers of those Christians who 
assemble for daily prayer, for the immediate conversion 
of two sons, that they may become the meek and 
humble followers of the meek and lowly Jesus. A 
sick daughter sincerely unites with her in this earnest 
request.' 

" Two prayers in succession followed these requests 
— very fervent, very earnest And others who rose 
to pray at the same time, sat down again when they 



294 HOW TO CONDUCT PRAYER-MEETINGS. 

found themselves preceded by the voices already en- 
gaged in prayer. Then arose from all hearts that 
beautiful hymn, sung with touching pathos, so appro- 
priate, too, just in this stage of this meeting, wfch all 
these cases full before us — 

" ' There is a fountain filled with blood 
Drawn from Immanuel's veins, 
And sinners plunged beneath that flood 
Lose all their guilty stains.' 

" Then followed prayer by one who prays earnestly 
for all who have been prayed for, for all sinners pres- 
ent, for the perishing thousands in this city, for the 
spread of revivals all over the land and world. 

" It is now a quarter to one o'clock. Time has 
fled on silver wings. The chairman rises again with 
still more slips in his hands, and reads, 'A resident 
of Georgia requests the prayers of this meeting for 
two dear brothers, that they may be brought to Christ 
in this day of salvation ; one residing near this meeting, 
and the other three thousand miles away from the 
home of his childhood. Also for a dear and only 
child. , 

a O! that mother, that mother — and all these 
mothers — shall they not see all these children con- 
verted ? 

" Again he reads, and this, like others, was very 



FULTON STREET NOONDAY PRAYER-MEETING. 295 

affecting, 'May I, without presumption, prefer a re- 
quest for myself, though only a private individual, 
and for a feeble church among whom my lot is cast, 
that we may be melted and humbled, and endued with 
power from on high, and made instrumental of salva- 
tion—establish His kingdom with power, and exalt 
His throne in the midst of us ? Gird thy sword upon 
thy thigh, Oh, Thou Most Mighty ! ' 

" ' I would beg leave to prefer the same request for 
all the churches, some thirty in number, connected with 
this presbytery, being among the few reported at the 
late General Assembly wholly unvisited with the show- 
ers of grace. The request will not be considered out 
of season. My soul breaketh for the longing that 
it hath, so says one of our oldest ministers.' 

" This was understood to be a presbytery in Virginia. 
Many eyes filled with tears when this request was read. 
And who will soon forget the prayer that followed for 
those unvisited churches and that humble petitioner. 

"Then there arose a sailor, now one no more, by 
reason of ill-health, but daily laboring for sailors. 
He was converted on board a man-of-war, and he 
knew how hard it was for the converted sailor to stand 
up firm against the storm of jeers and reproaches, and 
taunts of a ship's crew. s Now I am here/ he said, 
1 to represent one who has requested me to ask your 



296 HOW TO CONDUCT PRAYER-MEETINGS. 

prayers for a converted sailor, this day gone to sea. 
I parted from him a little time ago, and his fear is 
that he may dishonor the cause of the blessed Re- 
deemer. Will you pray for this sailor ? ' 

"Prayer was offered for his keeping and guidance. 

" Then came the closing hymn, the benediction, 
and the parting for twenty-four hours." 



CHAPTER XXXIII. 

The Chicago Noonday Prayer-Meeting.* 

THE year 1857 was as conspicuous throughout the 
country for its religious revival as for its com- 
mercial disasters. The revival swept over the country 
vitalizing dead churches, resulting in the conversion 
of thousands of people, and the organization of new 
churches and new religious associations in every quar- 
ter. The Young Men's Christian Association of New 
York was instituted Sept. 23, 1857. Elsewhere such 
associations were springing up and prospering, and 
these facts were not lost on the Christian men of this 
city. There already existed a Young Men's Society 
for Religious Improvement, and this society issued a 
call for a meeting of Christian men to be held in Me- 

* I am indebted to Mr. W. W. Vamarsdale, editor of The Watch- 
man, for the following interesting sketch. The Watchman is " the 
only international medium of communication " between the vari- 
ous " Young Men's Christian Associations of the United States 
and British Provinces," and is published by Mr. F. H. Revell, 
Chicago. This noonday meeting has a great interest because it 
was the school in which Mr. Moody labored for so many years, 
and in which he himself was so efficiently trained. 

297 



298 HOW TO CONDUCT PRAYER-MEETINGS. 

tropolitan Block for the purpose of establishing a noon 
prayer-meeting. This meeting was held in the latter 
part of November, and was largely attended. The 
noon meeting was at once established and drew large 
audiences for some time. 

Among those persons who most actively participated 
in this initial movement were the Rev. R. W. Patterson, 
Rev. E. F. Dickinson, D.D., then and now city mis- 
sionary; Rev. W. G. Howard, D.D., of the Baptist 
Church; Rev. Mr. Curtis, of the First Presbyterian 
Church; Rev. Noah Hunt Schenck, D.D., then of 
the Trinity Episcopal Church, now of Brooklyn ; Rev. 
James Baum, Methodist Church, afterward sent to 
India; Rev. N. L. Rice, D.D., North Presbyterian; 
Messrs. J. V. Farwell, E. S. Wells, Tuthill King, T. B. 
Carter, H. G. Penfield, L. D. Boone, Samuel Hood, 
Cyrus Bentley, B. W. Rayman, W. H. Brown, C, N. 
Holden, W. C. Grant, B. F. Jacobs, P. L. Underwood. 
Sylvester Lind, and Alex. Fyfe. 

The meetings were held in Metropolitan Hall, and 
were for weeks so thronged that hundreds of people 
were unable to gain admittance. In connection with 
these meetings a series of sermons were preached by 
the Rev. R. W. Patterson, D.D., the Rev. James E. 
Foy, the Rev. Noah Hunt Schenck, D.D., the Rev. 
Mr. Rice, and others. 



THE CHICAGO NOONDAY PRAYER-MEETING. 299 

Toward the latter part of the winter the attendance 
fell off greatly, in great part because other prayer-meet- 
ings were being held all over the city. In the spring 
the attendance often fell to a dozen or two, and some 
times to two or three, but Alexander Fyfe was always 
on hand, and the meetings were not suspended, but 
as they no longer required a large hall they were 
moved to the basement of the First Baptist Church, 
which stood where the Chamber of Commerce now is. 

The B. Y. M. C. A. was organized May 17, 1858, 
with Cyrus Bentley as President. Then, the noon 
prayer-meeting being in a very low state, and its 
dissolution being in prospect, unless some change was 
made, it was adopted by the association late in the 
spring of 1858, and moved from the First Baptist 
Church to Lind's Block on Randolph street, where the 
association had its rooms. 

During the war the prayer-meeting was again largely 
attended, and wielded a powerful influence. It was 
the centre from which emanated wide-spread efforts 
not only to supply the spiritual wants of the soldiers, 
but also to alleviate their physical sufferings. 

It was in the noon prayer-meeting that Messrs. D. L. 
Moody and B. F. Jacobs broached the subject of a 
building for the Christian Association. The effort to 



300 HOW TO CONDUCT PRAYER-MEETINGS. 

obtain a second building was originated in the same 
place. A couple of years after the fire a statement 
in a city paper that the association gave no signs of 
life and appeared to have outlived its usefulness, read 
in the noon prayer-meeting by Mr Jacobs, aroused the 
friends of the association to the necessities of the hour, 
and the meeting decided to raise $5,000 and put up a 
temporary building on the old lot. The $5,000 came 
so easily that the efforts to raise the money were con- 
tinued, and the present building is the result. 

In 1868 Mr. Jacobs was working for the adoption 
of uniform Sunday-school lessons, an idea then very 
generally opposed. As a move in this direction, the 
Saturday noon meeting was made a teachers' meeting, 
for the study of the next day's lesson. This was the 
first meeting of the kind in the country. There are 
now twenty-six of them. 

Mr. Moody began to take an active interest in the 
noon meeting and the association in 1859, For some 
time a good part of the attendance at the noon meet- 
ing was due to his personal effort. 

The writer of this article first attended the meetings 
in 1868, and well remembers Mr. Moody's personal 
appeal to attend regularly, and confess Christ before 
men. Although an entire stranger to him, the words 



THE CHICAGO NOONDAY PRAYER-MEETING. 30I 

were heeded and resulted in a greater blessing to 
the writer than any other meetings he has ever at- 
tended. During the last twenty-one years of this 
meeting, not a day has been missed, even after the 
great fire of 187 1. Mr. Moody held the meeting on 
the West Side, in the American Reformed Church, 
while the fire was still raging. 

In 1873 -4 Maj. J. N. Cole labored very earnestly 
in behalf of the meeting in advertising it in the hotels, 
cars and on the streets, which resulted in a largely 
increased attendance and excellent meetings. During 
1876-7, the attendance averaged over two hundred, 
daily, making it the best attended meeting in this 
country. The attendance at present is a little over 
one hundred, daily. 

In these meetings on Fridays, the subject is temper- 
ance, and on Saturdays, the Sunday-school lesson for 
the following day. 

As it is a matter of general profit to know how a 
large and successful prayer-meeting is conducted, the 
invitation sent to the leader, and the directions to guide 
him, are herewith annexed, and need no other words 
of comment or explanation : 



302 HOW TO CONDUCT PRAYER-MEETINGS. 

YOUNG MEN'S CHRISTIAN ASSOCIATION. 

Chicago, 150 Madison St., 187 . 

Dear Brother — 

Will you lead the Noonday Prayer- Meeting, 

on the 

from 12 to 12:45 o'clock P. M. 

Please reply by return of mail, noting your topic or subject 
for the meeting, and oblige. 

Yours very truly, 

Secretary. 



To 



N. B. — Topic suggested for this day by the International 
Committee of the Y. M. C. A. is 

If another subject should seem more appropriate you are 
at liberty to use it. 

It is desirable that the leader should be at the rooms a 
few minutes before the time for commencing the meeting. 

ORDER OF EXERCISES. 

Be prompt. 

The opening exercises of the meeting must not exceed twenty 
minutes, including Singing, Prayer, Reading Scriptures and Re- 
marks of Leader. 

1. Open the meeting by giving out a hymn, or part of one. 

2. Prayer by the leader, or some one in the audience, on 
whom he may call for that purpose. 

3. Reading of Scripture and remarks of leader. 

4. Announce: The meeting is now open for prayers and ex- 



THE CHICAGO NOONDAY PRAYER-MEETING. 303 

hortations — observing particularly the three minute rule. Invite 
the strangers present to take part in the services. 

5. Request the brethren leading in prayer to remember espec- 
ially all the careless and impenitent, also the anxious and inquir- 
ing, who may be present at this meeting. 

6. Call for all the requests at the opening of the meeting — 
requiring a prayer to follow next after reading the same, having 
special reference to such requests. 

7 All written requests left on the desks or otherwise, should 
be handed to a member of the devotional committee, and pre- 
sented to the meeting by him. 

8. At intervals when there is a hesitancy in the meeting, give 
out one verse of a hymn. 

9. In case of any debatable suggestion or proposition by any 
person, say : This is simply a prayer-meeting, and that would 
be out of order. Call on some brother to pray. 

10. Give out the closing hymn in time to let the people depart 
by 12:45 o'clock, sharp. 

RULES. 

Prayers or remarks should not exceed three minutes. 

Not more than two prayers or two addresses should follow 
each other. 

Request all who take part in the meeting to face the audience 
and speak in a clear distinct tone. 



CHAPTER XXXIV. 

Prayer - Meeting Conventions. 

PRESIDENT Edwards has devoted a treatise, (Vol. 
3. 429) to " A humble attempt to promote explicit 
agreement and visible union of God's people in ex- 
traordinary prayer, for the revival of religion and the 
advancement of Christ's kingdom on earth, pursuant 
to Scripture promises and prophesies concerning the 
last time" In part first he opens the text, "Thus saith 
the Lord of Hosts. It shall come to pass, that there 
shall come people, and the inhabitants of many cities, 
and the inhabitants of one city shall go to another, 
saying, Let us go speedily to pray before the Lord, and 
to seek the Lord of Hosts : I will go also. Yea, 
many people and strong nations shall come to seek 
the Lord of Hosts in Jerusalem, and to pray before 
the Lord." — -Zech. 8 : 20-22. To this is subjoined a 
memorial on "Union in Prayer," issued Aug. 26, 1746, 
by several ministers in Scotland, to their brethren in 
different places, for continuing a concert for prayer, 
first entered into in 1744. In part second, motives to 
a compliance with what is proposed in the memorial 
304 



PRAYER-MEETING CONVENTIONS. 305 

are presented. In part third, some objections are an- 
swered. The whole piece concludes with a pointed 
summary, in way of application, to the principles that 
have been discussed. 

We may suppose there are suggestions here which 
point toward the holding of prayer-meeting conven- 
tions. At any rate we find that attempts have been 
made to carry out the spirit of the text which is made 
the key-note to this treatise by President Edwards. 
It is stated by Rev. J. B. Johnston that the Reformed 
churches (United Presbyterian, etc.,) during the period 
of Union, held eight conventions of this nature between 
1838 and 1846, for the purpose of uniting in prayer, 
and others religious exercises. His account of the 
prayer-meeting convention that met in Xenia, Ohio, 
1858, is particularly full and instructive. In the cir- 
cular, issued as a call for that convention, among other 
things a few topics were suggested as appropriate sub- 
jects of consideration on an occasion of this kind : 

1. The true nature of a revival. 

2. Indications of the need of a revival. 

3. Encouragements to hope for a revival. 

4. Causes of the present deadness of the church. 

5. Sins of the day as impeding the progress of religion. 

6. Means of promoting revival. 

7. Necessity for the influences of the Holy Spirit. 



306 HOW TO CONDUCT PRAYER-MEETINGS. 

8. Evidences of a true revival. 

9. Revival of religion essential to the success of missions. 

10. Aspects of Divine Providence toward the Church and the 
world. 

This convention met as it had been invited to do, 

and spent a few days in most Christian fellowship 

and profitable discussion. The results were summed 

up as follows by a special committee, to be : 

" Resolved, That it is the duty of the convention to give an ex- 
pression to our churches in regard to the specific measures which 
should be adopted by our sessions and members, so that a proper 
direction may be given to the present awakening on the subject of 
religion. While we have no new measures to recommend, it may 
be proper for us to set about the use of God's measures and means 
with new life and vigor ; these are the faithful, direct preaching 
of the Word, earnest prayer to God in the closet, in the family 
and in the social meeting — opening our churches for prayer 
through the week, where the circumstances of our people, and the 
need of the community, render such a measure expedient. Estab- 
lishing meetings for prayer and conference in as many localities 
as possible — urging on our members and elders the duty of taking 
an active part in these meetings." 

A convention was also held, after this, in the city of 
Allegheny, but the expectations of most who met were 
disappointed. Said one of the speakers, " I confess 
that the conference has not come up to my own feelings 
as to what it should be. What is the reason ? What is 
it that arrests, so often, the growing interest ? What 
is it that dampens so often the rising fervor of devo- 



PRAYER-MEETING CONVENTIONS. 307 

tion ? It is the inordinate concern about an event 
anticipated in the future/ ' 

Now, may I not give a practical conclusion to this 
chapter ? What shall prevent God's people, those who 
love to pray, and who relish the blessings of spiritual 
communion, from assembling in a prayer-meeting confer- 
ence, just as those deeply interested in Sabbath-schools 
meet from time to time in institutes and county or 
State conventions ? Would it not be highly edifying 
and stimulating, whilst avoiding all appearance of 
fanaticism, to meet for the study of the Bible on, say 
particularly, such subjects as are outlined in the above 
circular ? " Let us go speedily to pray before the Lord 
and to seek the Lord of Hosts: I will go also.'*' 

Or, failing to find continued necessity for such 
conferences, on the part of all the people, Methodists 
have their district conferences, Baptists their associa- 
tions, Congregationalists their conventions, Lutherans 
their synods, Presbyterians their presbyteries, and so 
on ; why may not a part of their various exercises be 
to consider these very things? What things ? Why 
such subjects as these, " The Bible History of Prayer/' 
" The Prayers of the Bible," " Bible Answers to 
Prayer," " Prayer and its Remarkable Answers in Our 
Day," "The Power of Prayer," "The Philosophy of 
Prayer," "The True Prayer-Gauge," " Gospel Means 



308 HOW TO CONDUCT PRAYER-MEETINGS. 

and Methods for Revivals," "Narratives of Remarka- 
ble Conversions and Revival Incidents, " " Five Years 
of Prayer," " Fifteen Years of Prayer," " The Church 
Prayer- Meeting And Its Improvement," and " How To 
Conduct Prayer-Meetings." 

Do you not think that the direct and associated 
study of such subjects, year by year, the appearing 
before the Lord in concerted prayer, and the seeking 
of the Holy Spirit for growth in grace and reviving, 
would be eminently feasible, practical and full of spirit- 
ual blessings- to the church collectively, and to her mem- 
bership individually ? 



CHAPTER XXXV. 

"Directory for Worship of the United Presby- 
terian Church. 

)RAYER-Meetings : i. Meetings for prayer should 
be held in every congregation. Matt. 3: 16, etc. 
— Acts 2:4 etc. When a minister is present, he should 
preside, and give direction to the exercises. In his 
absence, an elder, or member of approved piety, should 
conduct the meeting. 

" 2. The exercises should consist of reading the 
Scriptures, the singing of Psalms, the offering of suita- 
ble prayers, and remarks founded on some passage 
of Scripture, or interesting event of Providence. The 
whole should conduct to brotherly love, personal piety, 
and the general interests of religon. 

"3. Meetings for prayer may be held at one or 
more times, and in one or more places, in the congre- 
gation during the week.. But they should never be 
allowed to interfere with, or to take the place of, im- 
portant religious duties in the family. 

" 4. Church sessons should hold a sessional prayer- 
meeting at least once a month, at which they may 
309 



3IO HOW TO CONDUCT PRAYER-MEETINGS. 

consult about the condition and interests of the flock, 
and implore divine guidance in all that to which they 
are called. 

"5. When a congregation has no pastor, or when he 
is absent, it may be profitable to spend a part of the 
Sabbath in social prayer; and if none are present 
capable of making appropriate remarks, let some one 
read an evangelical and instructive sermon. 

" Church officers should exhort the people to a faith- 
ful attendance on prayer-meetings, and none should ex- 
cuse themselves from attending, without good reason. ,, 



CHAPTER XXXVI. 

Moody's Seventeen Rules for Keeping up the 
Interest. 

THERE are some in every church, most likely, 
who will come to the prayer-meeting, if there 
is an unusual interest in its exercises. If they hear 
that something new is characterizing the meetings, they 
have a curiosity to go and see for themselves. As 
soon as the interest abates, they again drop out. It 
is my experience, as that of others, that the prayer- 
meeting requires constant labor for its improvement. 
It may be brought to a high state of excellence, 
and a few weeks of letting things run themselves will 
destroy it all, and leave matters just where they were 
before. 

"Since beginning my work here," writes the Rev. 
Herbert W. Lathe, pastor Plymouth Church, Portland, 
Me., "my prayer-meetings have been my greatest anx- 
iety, and I have gone to work hard to improve them. 
I find that they will not ' go ' of themselves. They need 
a great deal of careful thought and preparation. And 
the preparation which really prepares, in my experience, 
is, not merely the collection and arrangement of ' some- 
3" 



312 HOW TO CONDUCT PRAYER-MEETINGS. 

thing to say,' but constant attention to all the details 
of the meeting, such as singing, variety of topic and 
method, etc. I sometimes speak to individuals, pre- 
vious to the meetings, as to taking a part. I have 
found it helpful, occasionally, to distribute passages of 
Scripture, to individuals previously, and request them 
to repeat them at the meeting. At times I have re- 
quested all to bring their testaments, and have then 
given out passages to various persons (if possible such 
as do not usually take part), asking them to read. 
Once or twice I have presented the topic in the form 
of a question, or problem, and requested the brethren 
to give their views first. This I do when the subject 
is very simple and I fear that they would have nothing 
to say after me. For example, I presented Paul and 
James on i Faith and Works/ and asked the brethren 
to reconcile them. Indeed, I am constantly devising 
expedients, careful not to forget that it is 'not by 
might, nor by power, but by my Spirit.' I am delighted 
that so much thought is being given to the prayer- 
meeting. It is the thermometer of the church." 

Mr. Moody's directions for sustaining a continued 
interest in the social meetings for prayer, are in the line 
of these suggestions, and come from one who by a 
long experience has learned both how to do it, and 
how not to do it : 



MOODY'S SEVENTEEN RULES. 313 

" i. Get the people near together. 

" 2. Let the meeting places be well ventilated. 

"3. Have some good singing. 

"4. When we have special meetings let us have 
special prayer. 

u 5. Let requests be received for special cases. 

"6. Let the minister or leader presiding do little 
more than give the key-note to the service. 

"7. It is well to give out the next subject at the pre- 
vious meeting. 

"8. Do not scold the people who have come because 
the rest have not come. 

" 9. If we are discouraged, do not let any one see it. 

" 10. Do not have more than two prayers consecu- 
tively. 

"11. Do not have a formal address. 

"12. Have the meeting short. 

" 13. Avoid discussion. 

" 14. If you can not get members to take part, go 
and speak to them about it alone. 

"15. Be sure and throw the meeting open half the 
time. 

" 16. Be punctual. 

" 17. Lastly, seek to make sure that in going to the 
meeting you are going to it in the Spirit. 



CHAPTER XXXVII. 

Different Forms of Printed Lists. 

IT has seemed to me that it would prove quite a 
serviceable hint if I were to close this book with 
two or three specimen cards to show how the topics are 
most conveniently printed and prepared for circulation, 
among all the members of the congregation. It has 
been my custom to print the cards differently each 
year, so that the lists for the successive years might be 
easily distinguished from each other, and have the 
charm of novelty. 

For example, for one year I printed on the first 
page the name of the church and its officers with a 
few words of explanation and of invitation ; and on 
the fourth page some " Hints for the Improvement of 
our Prayer-Meeting." For another year a change was 
made in the size of the cards, in the kind of types 
used, and in the explanations on the first and fourth 
pages. A change of this kind does not add to the 
expense of printing, and makes the cards fresh and 
attractive for each year. It is well to print the sub- 
jects rather than merely announce them from the pulpit, 



DIFFERENT FORMS OF PRINTED LISTS. 315 

so that in addition to other advantages, all who are 
unable to attend the meeting, whether from infirmity 
of age, or sickness, or for other reason, may know what 
themes are presented from week to week, and on 
the evening for prayer, though absent in body, they 
may truly be present in spirit. These lists, likewise, if 
preserved, will contain a history of the prayer-meeting 
in the church from year to year, in connection with 
which, those who have attended, will be enabled to 
recall in outline the remarks offered at those several 
meetings. 

The following schedules, printed as nearly like the 
original, as the types will permit, present in a forcible 
manner these differences in type, size and looks. 
As they fully explain themselves, no comments are 
necessary. 



316 HOW TO CONDUCT PRAYER-MEETINGS. 



Praye 


r- Meeting. 




Thursday Evening 7 : 30 o'clock. 




Themes for 1879. 




SECOND 


Presbyterian 




CHURCH. 



Wm. Alvin Bartlett. 

PASTOR. 



DIFFERENT FORMS OF PRINTED LISTS. 317 



Jan. 



Feb. 



Mar. 



April 



May 



June 



2 


. The Talents, 


Matt. 25: 


14-30. 


9 


. Prayer for Nations Rulers and People, 




1 Tim. 2 : 1-4. 






16, 


, Backsliding Children, 


Jer. 3: 


14-15. 


23- 


, A Clean Heart, 


Ps. 15: 


IO-II. 


30 


. Prayer for the Young, 


1 Chron. 




29. 18-28. 






6 


God is Love, 


1 John 4 : 8. 


13. 


The World for Christ, 


Acts 


1:1-8. 


20. 


The Ministry of Reconciliation, : 

5 5 18. 
Remembrance of Mercies, Ps. 71 : 


i Cor. 


27. 


14-24. 


6. 


A Man Sought, 


Jer 


.5:1. 


13. 


"Are there few that be saved ? " 


Luke 




13:23-28. 






20. 


Blessed are the Pure in 

5:8. 
Beautiful Zion, 


Heart," 


Matt. 


27. 


Ps. 


50: 2. 


3- 


Woman's Work, 


Rom. 16 


: 1-13. 


10. 


Prayer for the Gospel, 


2 Thes. 3:1. 


17. 


Godly Sorrow, 


2 Cor. 


7:10. 


24. 


Broken Cisterns, 


Jer. 


2:13. 


1. 


Highways and Hedges, 


Matt. 22 


: 1-10. 


8. 


The Widow of Nain, 


Luke 7: 


11-16. 


*5« 


The Cleansing Blood, 


1 John 1 :j. 


22. 


Living Honestly, 


Rom. 3 


: 7-14. 


29, 


Search the Scriptures, 


John 


5:39. 


5- 


Certainty of Salvation, 


1 Peter 


1 : 1-9. 


12. 


Rest, 


Heb. 4 


:i-9. 


19. 


The Transfiguration, 


Matt. 17 


: 1-8. 


26. 


The Greatest, , 


Luke 22 : 


24-27. 



318 HOW TO CONDUCT PRAYER-MEETINGS. 



July 3. Does Sin Pay? Rom. 6 rax. 

10. Family Prayer, 1 Cor. 16:19. 

17. "Am I my Brother's keeper?" Gen. 

4:9- 

24. The Sons of God in the World, Phil. 

2: 15. 

31. The Prodigal, Luke 15 : 11-32. 

Aug. 7. Ruth, Book of Ruth. 

14. Old Paths Rejected, Jer. 6:16. 

2i. Jesus and the Resurrection, Acts 17: 18. 

28. The Barren Fig Tree, Luke 13 : 6-9. 

Sept. 4. Will a Man Rob God, Matt. 3 : 7-10. 

11. J he Lamb of God, John 1 : 29. 

18. Christian Courtesy, Ruth 2 : 4, Gal. 6: 1-2. 

25. At Jesus' Feet, Luke 10:39. 
Oct. 2. "Come ye Blessed," Matt. 25:34-46. 



Nov. 



Dec. 



9- 


Promises, 




2 Peter 1 : 4. 


16. 


"Satan Came also, ! 




Job 1 : 6. 


23. 


The Comforter, 




John 14 : 16-26. 


3o. 


The Lord can save 
1 Sam. 14 : 6. 


by 


many or by few, 


6. 


The Minimum of faith, 


Num. 21: 5-9. 


13. 


Jesus before Pilate, 




Matt. 27. 


20. 


Give Thanks, 




Ps. 147 :i-2o. 


27- 


Faith, 




Heb. 11. 


4- 


Naaman, 




2 Kings 5. 


11. 


The poor, 




John 12 : 5. 


18. 


Death and Victory, 




1 Cor. 15:55-56. 


25. 


Bethlehem, 




Luke 2. 



DIFFERENT FORMS OF PRINTED LISTS. 319 



Services. 

Sabbath Morning and Evening. 

Sacrament Sabbaths ( Last Sun. in Jan. 

1 " M Mar. 

Baptism & Lord's Supper 1 " " June. 

I " " Oct. 

Preparatory Service the Preceding Friday. 

Sabbath School. 

At 2: 15 P. M. Teachers' Meeting Thursday 
Evening 7 : 00, before Prayer-Meeting. 

Prayer-Meettng. 

Sabbath Morning, 9 : 30. 

Thursday Evening, 7 : 30. 

Young Peoples' Monday Evening, 7 : 30. 

Session Meetjng. 

First Tuesday Evening of each month, and after 
each Tuesday Evening Prayer-Meeting. 

De \con's Meeting. 

Alternate Monday Eveniugs. 

Collections. 

Third Sabbath Morning of each month. 
For the Poor on Sacrament Sabbaths. 

Annual Meeting of Church & Congregation. 

First Thursday Evening in January after Prayer- 
Meeting. 



320 



HOW TO CONDUCT PRAYER-MEETINGS. 



BRICK CHURCH, 



ROCHESTER, N. Y. 



Rev. JAMES B. SHAW, D.O, Pastor. 



Elder David Dickey, 

" Louis Chapin, 

" Harvey C. Fenn, 

" Edwin Scrantom, 

" Charles F. Weaver, 

" Lansing G. Wetmore, 

'* Jesse W. Hatch, 

" George N. Storms, 

" Joel G. Davis, 

" Edward Webster. 



THE design of this Schedule, in which this Church 
unites with many others, is to make more of our Church 
Prayer-Meeting ; to secure a larger attendance, and a 
more general participation in the exercises, and thus to 
add to its interest and spiritual power. Should a particu- 
lar Providence at any time call our thoughts to other sub- 
jects, this order will be suspended. 

It has been adopted as an aid to united, intelligent Con- 
ference and Prayer ; not to prevent a devout consideration 
of any subject that is just then of special interest, or to 
compel any one to speak upon the topic or be silent. It 
is intended not to bring into bondage, but to give liberty, 
by leading to a study of the Word, and a preparation for 
the Meeting. 

jJ^'Keep this Schedule in the Bible you daily use. 



DIFFERENT FORMS OF PRINTED LISTS. 32I 



TOPICS FOR 1879. 

Jan. I. A Seasonable Exhortation. Isa. 62 : 6, 7. 

" 5-12. Week of Prayer. Baptism of the Holy Ghost. 
" 15. All Things Ready. Matt. 22: 1-4. 
" 22. The Servant's Commission. Matt. 22 : 9. 
" 29. Prayer for Schools. Isa. 54. 13; Prov. 22: 6; 
Hosea 4 : 6. 
Feb. 5. Monthly Concert. China and the Chinese in 
America. 
u 12. Christ's Laborers. Matt. 20 : 1-16; Acts 9 : 6; 

I. Cor. 3 : 9. 

" 19. Without God no Success. Ps. 127 : 1 ; John 15 : 

5 ; 6 : 63. 
" 26. With Him no Failure. Phil. 4513; II. Cor. 3 : 5. 
Mar. 5. Monthly Concert. Mexico and New Mexico. 
" 12. Christ our Passover. Exodus 12 ; I. Cor. 5 : 7 ; 

J ohn 1 : 29. 
" 19. Public Confession Required. Romans. 10 : 10 ; 

Matt. 10: 32, 2)Z ; Acts 16: 23- 
" 26. Profession without Hypocrisy. Acts 19: 18, 19; 

II. Cor. 5: 14, 15. 
Apr. 2. Monthly Concert. India. 

" 9. Rising with Christ. Luke 24: 34; Col. 3: 1; 

I. Cor. 15: 14. 
" 16. Seed Sowing. Gal. 6:7, 8; Eccl. 11:6; Psalm 

126 : 6. 
" 23. Answered while Praying. Dan. 9; 21-3; Acts 

12 : 5-10 ; Luke 23": 42, 43. 
" 30. Temperance. Eph. 5:18: Rom. 14: 21; Psalm 

94 : 20. 
May 7. Monthly Concert. Siam and Laos. 
" 14. God our Refuge. Ps. 46. 

" 21. The House Swept and Garnished. Luke 11 : 25. 
" 28. Witness of the Spirit. Rom. 8 : 16. 
Jun 4. Monthly Concert. Africa. 

" 11. Children's Claim on the Church. Ps. 78 : 5. 
" 18. Our Enjoyment Pleasing to God. I. Tim 6 : 17. 
" 25. Self Denial. Matt. 16 : 24, 25. 



322 HOW TO CONDUCT PRAYER-MEETINGS. 



TOPICS FOR 1879. 

July 2. Monthly Concert. North American Indians. 

Declaration of Dependence. Josh, 24 : 21-27. 
The Great Harvest. Matt. 13: 39; John 4: 

Be Faithful. Luke 16: 10-12; Rev. 2: 10. 

Rest after work. Mark 6 : 31 ; Ps. 127 : 2. 

Monthly Concert. South America. 

Christ with the Twos and Threes. Matt. 18 : 20. 

The Rock Shadow. Isa. 32 : 2. 

Watchfulness. Matt. 24 : 42. 26 : 40. 

Monthly Concert. Japan. 

The Faithful Christian. John 15:8. 

What brought me to Christ ? John 1 : 42. 6 : 

44. I. Cor. 12:6. 
Am I Growing in Grace ? II. Peter 3 : 18. 
Monthly Concert. Persia. 
u 8. Nothing can Save but Christ. John 14: 6; Acts 

4: 12. 
" 15. He Saves all who Come unto Him. John 6: 37 ; 

Rev. 22 : 17. 
" 22. All such Become Like Him. Rom. 8, 9 ; Matt. 

10 : 38 ; I. John 3 : 3. 
" 29. The Christian Citizen. Acts 22, 27, 28 ; I. Cor. 
10: 31. 
Nov. 5. Monthly Concert. Papal Europe. 

11 12. The Sure Choice. Josh 24: 15 ; II. Peter 1 : io.' 
11 19. Speaking for Christ. Mai. 3 : 16; Heb. 10: 25. 
" 26. All things ours. I. Cor. 3 : 21, 22. 
Dec. 3. Monthly Concert. Syria. 

" 10. Piety in Home Life. I. Tim. 5 : 1-4 ; Eph. 6 ; 1-6. 
" 17. Opportunities Neglected. Acts 24: 24-27; 26: 

28. 
" 24. The Advent. Isa. 9:6; Luke 2 : 7-14. 
" 31. The End. I. Peter 4 : 7 ; II. Tim. 4 : 6, 7 ; I. Cor. 
15: 24. 



II 


16. 


II 

it 

Aug. 


23- 

30- 

6. 


11 


i3- 

20. 


11 


27. 


Sep. 
11 


3- 
10. 


11 


17. 


11 


24. 


Oct. 


1. 



DIFFERENT FORMS OF PRINTED LISTS. 323 

PRACTICAL SUGGESTIONS. 

Consider Wednesday evening engaged to attend the meet- 
ing, and plan accordingly. Suffer nothing to keep you 
away that would not be sufficient to keep you from a busi- 
ness engagement, or a social party. Persuade others to 
attend. If you have company, invite them to come with 
you. Bring the children. Come from your closet, if you 
have but a few minutes to spend there. Sit as far in 
front as possible. Give attention during the week to the 
topic. Look out corresponding passages of Scripture and 
study them. Try to be prepared to say something to the 
point, even if it be no more than to repeat an appropriate 
text. Be short whether you speak or pray. Allow no 
long pauses, to kill the life of the meeting. If your mind 
is strongly drawn to some other subject, yield to the in- 
fluence, and speak as the Spirit may give utterance. 

Feel that you are in your Father's house, with your 
brothers and sisters, brought together by His invitation to 
promote each other's spiritual welfare and enjoyment. Do not 
fear criticism, or ever indulge in it. Remember that not 
one in a thousand finds it easy to speak or to pray at 
first, and that in proportion to the effort necessary to over- 
come embarrassment has been the success and eminence 
obtained by many Christian workers. Consent to be hab- 
itually silent only after making the most strenuous and 
repeated endeavors to acquire self-possession. You may 
be a very useful Christian and yet be unheard here, but if 
you can overcome your infirmity, it will greatly increase 
your usefulness. 

Do your part to make the meeting aid in the cultiva- 
tion of a social, friendly spirit. Address strangers in words 
of welcome and kindness. Linger at the close to take 
each other by the hand, and to manifest an interest in the 
personal welfare of your fellow worshippers. This cannot 
be done, to any extent, upon the Sabbath, because of the 
immediate opening of the Sabbath-school and for other 
reasons; but this meeting affords an opportunity for so- 
ciability that should by no means be neglected. But be 
careful that the sociability does not degenerate into mere 
secular chat. Let it deepen, not diminish or destroy, the 
spiritual feeling that has been quickened. 

" Now, unto Him that is able to do exceeding abundantly 
above all that we ask or think according to the power that 
worketh in us, unto Him be glory in the Church by Christ 
jfesus throughout all ages, world without end. Amen" 



3=4 



HOW TO CONDUCT PRAYER-MEETINGS. 



SUBJECTS 



Weekly Prayer-Meetings. 



SECOND PEESBYTEEIAN CHURCH, 

PEORIA, ILLINOIS. 



Held in the Lecture Room every Wednesday Evening, 
1880. 

REV. LEWIS O. THOMPSON, Pastor. 

ELDERS : 



JOHN C. GRIER. 
JOHN A. McCOY. 



david Mcculloch, 
arthur a. rugg. 



God has said: "My house shall be called an House of Prayer." 
He has 'commanded : " Forsake not the assembling of yourselves to- 
gether, as the manner of some is." It is recorded: " They that 
feared the Lord spake often one to another." It is a matter of experi- 
ence : " While they communed together, Jesus himself drew near." In 
view of divine commands, promises, and blessings such as these, I herebv 
pledge myself to be a regular attendant at our Prayer-Meeting, and to 
bring as many with me as I can. I am not weary in well-doing. 

(Signed.) 



DIFFERENT FORMS OF PRINTED LISTS. 



32S 



Subjects faxfyt ^Pragtr-SEtwiing. 



1880. 



JANUARY. 

7 — Good Paths for the New Year. Jer. vi : 16. Prov. 3 : 17. 

14 — Foreign Missions. General Review. Ex xlvii:4~s. 

21 — Absence from the Prayer-Meeting attended with loss. John xx : 



28 — Preface to the Ten Commandments. 



Ex. xx : 2. 



FEBRUARY. 

China and the Chinese in California. 



Matt, v: 3. 
Luke xxii : 32. 
Is. xiiii: 10-15. 



4 — Monthly Concert 
Luke ii: 32. 
xi — Beatitude for the poor in spirit. 
18 — A first duty of the converted. 
25 — The First Commandment, Ex. xx : 3. 

MARCH. 

3 — Monthly Concert. Mexico. Mai. i: 11. 

10 — Beatitude for those that mourn. _ Matt, v: 4. 

17 — The continuance of the Spirit with the Church. John xiv: 

16-17. II. Cor. xiii : 14. 

24 — Promises fulfilled in Christ. II. Cor. i: 20. 



31 — The Second Commandment. 

APRIL. 

7 — Monthly Concert. India. 
14 — Beatitude for the meek. 
21 — The choice of Moses. 
28 — The Third Commandment. 

MAY. 

5— Monthly Concert. Si am and Laos. 
12 — Beatitude for those that hunger and thirst. 
19 — A Promise Meeting. 
26 — The Fourth Commandment. Ex. xx. 8 



Ex. xx : 4-6. Col. iii : 1-5. 



Ex. xx : 7 



Rom. vi : 23. 

Matt, v: 5. 

Heb. xi : 24-27 

Matt, v: 33-37- 



Is. ii: 8. 

Matt, v : 6. 
II. Chron. yii : 14-15 
11. Jer. xvii : 19-27. 



JUNE. 



2 — Monthly Concert. Africa. 

9 — Special Providence. 
16 — The Home Field. 
23 — Mizpah. 
30 — The Fifth Commandment. 



Num. xiv : 21. 

Ps. xxxvii: 23. 

Luke xxiv : 47. 

Gen. xxxi: 49. 

Ex. xx : 12. Luke ii. 51. 



326 HOW TO CONDUCT PRAYER-MEETINGS. 



JULY. 

7 — Monthly Concert^ North American Indians. Num. xiii : 

30. Deut. i : 21. 
14 — Beatitude for the merciful. Matt, v : 7. 

21 — Consecration Meeting. Ex. xxxii: 29. Rom. xii: 1-2. 

Col. iii : 2. 
28 — The Sixth Commandment. Ex. xx: 13. Matt, v: 21-22. 

AUGUST. 

4 — Monthly Concert. South America, Is. Iii : 10. 

11 — Beatitude for the pure in heart. Matt, v: 8. 

18 — The Christians' life-force. Johnxiv: 19. 

25 — The Seventh Commandment. Ex. xx: 14. Eph. v: 3-7. 

SEPTEMBER. 

1 — Monthly Concert. Japan. Micahiv:2. 

8 — Beautitude for peacemakers. Matr. v: 9. 

15 — Self-denial. Matt, xvi: 24. Gal. y: 24. 

22 — Connection between faith and the sanctification of the Spirit. 

II. Thess. ii: 13. 
29— The Eighth Commandment. Ex. xx: 15. Lev. xix: 11-13. 

OCTOBER. 

6 — Monthly Concert. Persia. Ps. xxxvi: 9. 

13 — Beatitude for those that are persecuted. _ Matt, v: 10-12. 

20 — "Is life worth living?" Matt, xvi: 26. Matt, xxvi: 24. 

27 — The Ninth Commandment. Ex. xx : 16. Ps. xv: 1-4. 

NOVEMBER. 

3 — Monthly Concert. Papal Europe. Rev. ii: 4-5. 

10 — Man as helper in divine work. John xi: 39, 44. 

17 — The Tenth Commandment. Ex. xx: 17. Heb. xiii: 5. 

24 — Thanksgiving Meeting. I. Chron. xxix: 10-19. 

DECEMBER 

1 — Monthly Concert. Syria. Acts xiii: 16-41. 

8 — Exaggeration and swearing forbidden. Matt, v: 33-37* 

15 — A Promise Meeting. Jer. xxix: 13. Matt, vi: 24. 

22 — Comprehensive summary of the Ten Commandments. Matt. 

xxii; 36-40. 

29— "All's well that ends well." Job xiii: 10-17. 



DIFFERENT FORMS OF PRINTED LISTS. 327 



MADISON ST., COR. JACKSON. 



Public Worship, Sunday Morning and Evening. 

Sabbath School, Sunday Morning, 9 :3c 

Meeting of Session, first Monday of each month. 

u Light Bearers," Mission Band of Sabbath School, meets 
second Sabbath of each month. 

Prayer-Meeting, Wednesday Evening. 

Ladies' Prayer-Meeting, Friday afternoon. 

Ladies' Foreign Missionary Society, meets monthly, on 
Friday. 

Teachers' Meeting meets weekly, on Saturday. 

Church Socials, monthly through the year. 

Industrial School Saturday Afternoon. 

Choir-Meeting Saturday Evening. 

Sunday Prayer-Meeting Sunday Evening before service. 

Communion, second Sunday in January, April, June and 
October. Preparatory Service on Friday Evening pre- 
ceding. 

Children's Sunday, Sunday following the Communion. 



S TJ 2sT ID .A. "Z" SCHOOL, 



ARTHUR H. RUGG, Supt. S. S. WINN, Ass't Supt. 

GEO. BRYAN, Sec & Trkas. Col. J. D. McCLURE Librarian. 



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